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Book l 



Gopigte"N?- 



COKRIGHT OEPOSm 






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Copyright 1922 
By Ernest C. Wilson 



f nu atti % Inters* 

A BOOK OF NUMBERS 



ERNEST C. WILSON 



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1922 

The Harmonial Publishers 

4328 Alabama Street, 

San Diego, Calif. 



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-*%o^* 



By the Same Author 

THE SIMPLE TRUTH - $1.00 
EXPERIENCE - - - - .25 

"PROSPER THOU, AND 

BUILD" ----- .25 

THE SHEPHERD SONG - .25 

HUMAN COLOR TYPES - .35 

NUMBERS, Their Mystic Mean- 
ing ------ .35 

The Harmonial Publishers 



FEB -7*22 



©CI.A661246 



TABLE OF CONTENTS 

Page 

Introduction 9 

I. God's Handwriting 17 

II. What's in a Name 23 

III. The Path and Plan 30 

IV. Number Interpretations 33 

V. The Number One 36 

VI. Number One in Personal Analy- 

sis 40 

VII. The Number Two 43 

VIII. Number Two in Personal An- 

alysis 49 

IX. The Number Three 51 

X. Number Three in Personal An- 

alysis 57 

XI. The Number Four 59 

XII. Number Four in Personal An- 

alysis 64 

XIII. The Number Five 67 

XIV. Number Five in Personal An- 

alysis 72 

XV. The Number Six 75 

XVI. Number Six in Personal Analy- 

sis 80 

XVII. The Number Seven 83 

XVIII. Number Seven in Personal An- 

alysis 91 

XIX. The Number Eight 94 

XX. Number Eight in Personal An- 

alysis 101 

XXI. The Number Nine 105 

XXII. Number Nine in Personal An- 

alysis Ill 



XXIII. The Number Ten 115 

XXIV. Number Ten in Personal Analy- 

sis 122 

XXV. The Numbers Eleven and 

Twelve 125 

XXVI. Number Eleven in Personal 

Analysis 130 

XXVII. Number Twenty-two in Per- 

sonal Analysis 133 

XXVIII. The Mathematics of Religion . . 138 

XXIX. The Sixty-third Octave 147 

XXX. The Illusive Future 152 

XXXI. Letters and Events 163 

XXXII. The Fourth Dimension 168 

XXXIII. Mystic Numbers 178 

XXXIV. Color Analogies 184 

Table of Diagrams 8 

Table of Vibrations 146 

Numerical Correspondences 197 

Publisher's Announcements 198 



"God is a number, endowed with motion, 
which is felt but not demonstrated." 

— Balzac. 

"The world is built upon the power of 
numbers." 

— Pythagoras. 

"The science of God and man is no more 
supernatural than is the science of numbers." 
— Mary Baker Eddy. 

"Every cosmogony is based upon, inter- 
linked with, and most closely related to, num- 
erals and geometrical figures." 

— H. P. Blavatsky. 

"The deeper meaning of the Bible can be 
far more readily and thoroughly understood 
when you know something of the symbolical 
meaning of numbers." 

— F. L. Rawson. 

"Here is wisdom. Let him that hath un- 
derstanding" count the number of the beast, for 
it is the number of a man, and his number is 
six hundred three score and six." 

—Rev. 13:18. 

"The cardinal truth, enduring as adamant, 
is that these forms (numbers 1, 2, 3, 4 to infin- 
ity), so familiar to geometers, can and do ex- 
ist outside matter. And they existed before 
the formation of matter from electrons. In 
fact matter could not have been formed with- 
out the preceding thought forms." 

— Edgar Lucien Larkin. 




THE MICROCOSM -THE 
CHRIST-TOE REAL SELF 
THE KINGDOM WITHIN. 
THE MACROCGSM-THE 
ALL IN ALL-INFINITE 
•GOD. - 



MAN CREATED IN THE 

imageand likeness 
of god: 

THE GREAT 'I AM* 



THE LITTLE •£' SEEK 
INGAT-ONE-MENTWITH 
•THEFATHER' OK THE 
'IAM"WITrilN,AND THE 
REAL SELF. 




"THEUNEOFIHCARNA 
TION*. AN IMAGINARY" 
LINE DHAV/N IN CON- 
SCIOUSNESS, SEPAR- 
XTitfj SPIRIT AND FORM, 
ANDTHFVAND'IAM". 



THE ILLUSION OFSEP- 
ARATENESS OVfiRCDME 
EYABALANCE OF FOR- 
CES/THE TRUE CROSS. 



MAN UPLIFTED AMD 
CARRYING HIS CROSS, 
THE MEANING OF FOUR. 
THE TRIUNE SPIRITUAL 
MAN MANIPE^ING IN 
FORM. 




THE CROSS ON WHTH 
THE SPIRITUAL MAN 
IECRUCIFIED.THEMA 
TEEIAL EXPRESSION 
EMPHASIZED. 



MAN.TRYINGTO E- 
OUAUZE HE EXPRESS- 
ION, FINALLY DOES- 



-BYINTERBLENMNS' 
THE APPARENT CPPO- 
STTES/rHROUGHADE- 
VBIPPED CONSCIOUS- 
NESS CP MIND POWEE. 



Introduction 

"SiT HAS BEEN SAID that "Numbers and 
Jme letters are the signature or name of 
^■^ God," and such indeed is the idea that 

was entertained of them by many 

The Name ancient peoples, and is still taught 

of God in the Orient, and in this country 

through the various schools of 
mysticism. 

Numbers and the alphabet are so common- 
ly used by everyone and play so important a 

part in our lives that it is somewhat 
Origin of curious that we should be so little 
Alphabets concerned about their origin or 

meaning. Probably most people, if 
asked where we got our Numbers and alphabet, 
or why figures are made as they are, or placed 
in the sequence in which we use them, would 
say that they did not know and that it made no 
difference anyway. But neither the names of 
our Numbers, nor their form and sequence are 
accidental. They are arranged in a very 
definite manner which tells a definite, mystical 
and scientific story. A glance at their history 
will substantiate this idea, and will serve to in- 
dicate their practical influence and their im- 
portance to us. 

9 



Pythagoras, one of the greatest philoso- 
phers and Number scientists of ancient 
Europe, and the founder of our 
Pythagoras present methods of Number in- 
terpretation, was born about 580 
B. C, as Westcott says, "either at Samos, an 
island in the Eagean Sea, or at Sidon in 
Phoenicia." His insatiable thirst for knowl- 
edge led him to leave his home as a young 
man, and he spent many years traveling 
through the great Eastern centers of learning, 
India, Persia, and Egypt, absorbing the wealth 
of wisdom which the sages of those countries 
had evolved, and finally returning to his na- 
tive country, Greece, where he introduced the 
decimal system of Numbers, and the figures 
which are now commonly called the Arabic 
numerals, but which he really found as a well- 
developed system among- the Hindoos. From 
the school he established, the fragmentary ref- 
erences to its teachings which have been fil- 
tered down to us through the writings of some 
of his pupils, and the correlative teachings of 
the Greeks, Egyptians and Hebrews, the sys- 
tem which the writer has evolved and teaches 
has been largely compiled, enriched and formu- 
lated to a system by his own original research- 
es in connection with Numbers. 

In seeking to trace back to the origin of 

Numbers, we are told by the Hindoos, from 

whom Pythagoras gained his knowl- 

Origin of edge of them, that they were a 

Numbers sacred science of the priesthood ; and 

the priests themselves declare Num- 

10 



bers to be a direct revelation from the "Devas" 
or Gods, — symbols of divine realities, disclos- 
ing the true nature and plan of the cosmos. 
This is in striking parallelism to the modern 
belief among students and teachers of the An- 
cient Wisdom that Numbers have been reveal- 
ed to man by the Masters or World Teachers, 

The ancient Greek philosophers declared 
that the decimal system of Numbers was gen- 
erally believed to have existed for 
A Secret many thousands of years in Egypt, 
Science as a secret and sacred science ; and 
that they formed the esoteric system 
of which the duo-decimal (or system of 
twelves) was the exoteric form. This is of 
special interest in view of the fact that the 
pyramids are builded upon this system of 12- 
unit measurements instead of 10. The influ- 
ence of this duo-decimal system is still an en- 
cumbrance of our method of foot and yard 
measurements, which most other modern na- 
tions have long since discarded in favor of the 
much simpler metric system. 

The Greeks and Hebrews both attached 
profound significance to Numbers, relating 
them to cosmic forces. They did 
Letters and not use separate systems of letters 
Numbers and Numbers, but their letters 
were based upon Numbers, and 
were placed in an order and given a form sug- 
gestive of the successive processes of cosmic 
evolution. The Hebrews particularly empha- 
sized the sacredness of their letters, and gave 
them an individual significance quite distinct 
11 



from their combination into words. The 
form of the letters crudely suggested their 
meaning, as our present Number system does 
to some degree. So every Number was a let- 
"ter also, which relationship gives precedent 
and reason for the numerical values attributed 
to the letters of our modern alphabet, — the 
outgrowth of older systems of letters. 

In the Greek and Hebrew names of the 
Bible there is evidenced a very close relation- 
ship between the literal and numer- 
The ical meaning of the names, and the 
Bible character or life-expression of the 
individuals bearing them. Nowhere 
in this most remarkable Book of numerical 
symbolism is there a more striking instance of 
this than that of Jesus, whose name in the 
original Greek is Iesous (the letter J is not in- 
cluded in the Greek alphabet). The numerical 
equivalent of the name, easily read by any One 
familiar with the Greek, since the letters and 
Numbers are identical, is 888. Among the 
initiates of the Greek Mysteries or esoteric re- 
ligion, this Number was always interpreted to 
mean the "Higher Mind" or "Divine Mind/' 
The Greek word for this idea, "Nous" is the 
one used in Rev. 13 :18 and translated "under- 
standing." It is there contrasted with the 
"Lower Mind" or "Mortal Mind" which in the 
Greek is "he Phren," and numbers 666, — re- 
ferred to in Revelation as the Beast. 

Our present alphabet is the outgrowth of 
these older alphabets and is builded around 
Numbers. Its formation is not at all 
12 



Alphabetical a matter of chance, but of de- 
Design sign, and the order of its letters 
follows the order of Numbers. 
This is the basic idea of word interpretation 
used at the present time. 

Thus, throughout the ages, certain defin- 
ite ideas have always been associated with 
numerical quantities, and with the 
Symbols of figures and letters representing 
Ideas them ; and even though everyone 
may not be prepared to accept the 
spiritual and scientific accuracy of the attribu- 
ted qualitative values of Numbers, which we 
have been accustomed to apply only to quanti- 
ty, there has developed through thousands of 
years of use, a definite thought-force which is 
universally associated with them. The fact 
that the same attributes, with very slight var- 
iations and modifications, are general among 
all peoples and races, of all ages, is One of the 
strongest points in favor of their fundamental 
verity. 

From the foregoing it will easily be seen 
that Numbers and letters can quite legitimate- 
ly be said to have an influence upon 
Vibratory our lives, by reason of our own par- 
Influence ticular association with them 
through the name we bear and the 
birthdate we celebrate. That there are other 
and perhaps weightier reasons for ascribing in- 
fluences to our names and Numbers goes with- 
out saying. But they are of too complex and 
involved a nature to be extensively dealt with 
in a book whose circulation is to a considerable 
13 



extent among beginning students of Number 
science. 

All of us, however, are commonly users or 
victims of this principle of sound and thought 
vibration, in a manner which can be 
Influence very easily illustrated. The intona- 
of Sound tion of certain words and phrases 
believed to have peculiar properties 
in themselves was quite general among ancient 
peoples, and survives today in the Orient, par- 
ticularly among religious cults such as the 
Buddhists, Brahmans, and Bahais. Catholic 
priests still intone their prayers in Mass ; and 
even orthodox Protestant clergyman seek to in- 
voke the spirit of humility, reverence, fear or 
joy, according to their purpose and desire, by 
reason of the tone of voice they employ. And 
a secular, and what to the ear at least is a more 
pleasing demonstration of human susceptibili- 
ty to sound vibration occurs whenever you lis- 
ten to a musical composition. We human be- 
ings are more susceptible to sound influence 
than any other mode of vibration with the pos- 
sible exception of color. Let a skilled musici- 
an play a dreamy melody in a minor key and 
every One of us will respond to the magic of 
the music by the corresponding mood we ex- 
press ; the feeling of wistful longing, of tender 
sadness, of memories and of other melodies, 
and of moonlight nights. This is especially true 
of the weird harmonies of the Hawaiians. And 
we have only to hear a stirring march to have 
our spirits rise and our feet mark time to the 
martial mood invoked. 

14 



Sound has an actual physiological effect 
upon us, corresponding to its psychological in- 
fluence, and will tighten or relax our nerves 
and muscles according to its mood and tempo. 

Of the influence of sound by reason of the 
thought it invokes, or of sound as a means of 
conveying thought, a whole book 
Sound and might be written ; and each of us, 
Thought from his own experience could 
write a chapter in it. Why do 
some of us abhore or adore the name of 
"Horace" or "Mary" or "Ruth" or "Robert"? 
Partly because we have probably known some- 
one by those names whose qualities or limita- 
tions endeared them' to us or aroused our ire ; 
and if not the names suggested, you who read 
this can well supply others which have a spe- 
cial re-action upon your thoughts. There is a 
more subtle influence, too, than even personal 
association, which enters into our attraction to 
some sounds, and dislike of others, based up- 
on an affinity or lack of it, between the vibra- 
tions which are peculiar to each of us as enti- 
ties, and the vibrations of sound, color, and 
form ; and then there is the more generally un- 
derstood and accepted influence of sounds by 
reason of the ideas which we as a people have 
agreed that they represent. "Love," "hate," 
"sour," and "sweet" are examples of this. 

In many ways, then, there is an actual, tang- 
ible, demonstrable relationship between Num- 
bers, letters, and ideas ; and all of us 
Vibration act upon, and are being acted upon 
by the vibrations thus induced. 
15 



These vibrations are both mental and physical. 
All life is vibration, and what we term sound, 
or color, or Number, are merely different 
physical octaves of vibration, which are repro- 
duced in the higher octave of thought in the 
same manner that, when a note is sounded up- 
on the piano, all the corresponding notes in 
other octaves vibrate in response. So it is 
that we ourselves are musical instruments, be- 
ing played upon, and playing with, universal 
forces in the wonderful Sixty-third octave of 
thought. (See Table of Rates of Vibration). 
Our names are the vibratory forces most clear- 
ly associated with us from birth to death ; they 
are instilled into the deepest recesses of our 
minds in childhood, and exert their influence 
more or less strongly from that time on. 

It is an old axiom of the mystics, being 
corroborated in actually hundreds of ways by 
modern science, that "as with- 
The Cosmos out, so within ; as within, so 
without." There is an absolute 
correspondence between the outer world of 
sense, and our personal, inner worlds of body, 
mind, and spirit. So, by knowing as much as 
we may of the numerical forces of the cosmos, 
and their attributes and correspondences, we 
are also learning something of ourselves, and 
the forces which manifest through us. 



16 



I. God's Handwriting 

NO SYSTEM of words has ever sufficed 
to produce a Universal Language. As 
nations and civilizations rise and fall, 
so does human speech change ; and some of 
the greatest revealments of spiritual truth 
have been lost with the lan- 
The Universal guage in which they were 
Language written. Nevertheless there 
is a Universal Language ; one 
which but awaits our understanding to explain 
all mysteries. It speaks to us through form, 
sound and color and its alphabet is not One of 
letters, but One of Numbers. This is not mere- 
ly a fanciful, poetical idea, but is a scientific 
fact, which will be further elaborated upon in 
this and the following lessons. The key to this 
language is symbolism, which remains un- 
changed in its universal significance. 

Nature makes no mistakes. Her every 

manifestation presents some divine idea, and 

unwittingly our actions are made to 

Laws and conform to her laws. Vv r e imagine 

Principle Ave have committed some deed b} r 

chance only to discover, as Nature's 

laws are made clear to us, that what seemed 

accidental was really the effect of an absolute 

cause. As we look down the long perspective 

of the years we discover that what seemed hap- 

V 



hazard events are really parts in an orderly 
procession, leading to One another like links in 
a chain. Our associates, our vocations, our 
pleasures, our ideals, our environment, our 
bodies, — even the names we bear, — are seen to 
have resulted from the action of definite, un- 
changing laws, and their re-action in our lives, 
all in accordance with One fundamental princi- 
ple of life, which is motion, or vibration. 

Scientists tell us that there is only One ele- 
ment in life, and have designated it as motion, 
and its smallest unit the electron. 
The Unit Thus all substance, all energy, is 
of Fcrrn fundamentally the same, differing 
only in form, or expression. It is 
known that the various manifestations of this 
world in which we live are given their texture, 
form, resonance, color, and other characteris- 
tics, not because of any difference in the quali- 
ty of the "world stuff" composing them, but 
because of the difference in the rate of vibra- 
tion and combination of the One element of 
which all are made, — the electron. 

The quality of all substance is equal, differ- 
ing merely in the degree of refinement which 
characterizes its expression. 
The Animating The primary substance 

Essence which functions through the 

mineral and vegetable worlds 
is of the same quality as that which functions 
through animal and human life. As to the 
force which produces this element of motion, 
the scientist is silent ; and it has been left tor 
the metaphvsician to term this animating es- 
18 



ence Spirit, and state the principle that all sub- 
stance and life is animated by Spirit; that in 
all things the quality of Spirit is unvaried ; and 
that the degree of refinement in its expression 
is due to the quantity of the animating force. 

The investigation which has resulted in 
these statements regarding substance function- 
ing as matter, has been extend- 
Vibration of ed into the subtler realm ot 
Thought Thought, and scientists have 

actually photographed thought 
(thereby proving that it has form) and have 
learned that the same general law of vibration 
which governs denser forms, applies to the 
mental realm also. 

A wonderful realm of possibilities is open- 
ed up by this statement, and science is very 
slowly systematizing and investi- 
Mystic gating some of these possibilities, 
Knowledge — possibilities which, in many in- 
stances, have long been recogniz- 
ed as truths by occult and mystic scientists. 
One of these truths is that words, which are 
the vestment of thought, have vibration, the in- 
fluence and nature of which gave them form 
and sound. The scientists of old recognized 
this fact in a much clearer degree than do 
those of the present day ; but probably because 
they believed the public at large was not ready 
to receive the knowledge wisely, they concealed 
it, and taught it to small Numbers of pupils, by- 
word of mouth, lest the unscrupulous and 
thoughtless should mis-use or 
Why Truth deride the power such knowl- 
Is Guarded edge afforded. Pythagoras was 
One of the learned men who 



knew the power of words. He originated a 
system called the Law of Opposites, based up- 
on the fundamental truth that everything has 
vibration, and hence can be expressed in terms 
of Numbers. He discovered that in effect all 
Numbers reduce to digits, and his system of 
Number interpretation is so generally recog- 
nized as being accurate, that it forms the basis 
of practically all modern methods. 

Having Number, or vibration, everything 
has form also (either visible or invisible to our 
limited sight) dependent upon 
Motion, Form the motion of the vibratory 
Sound and units (electrons) composing it. 
Color Another fundamental at- 

tribute of motion is sound ; 
hence on some plane all things have sound; 
and when sound vibrations reach a pitch to 
which the physical ear no longer responds, 
they manifest to us through the organ of sight 
as color. 

This may be illustrated by means of a re- 
volving wheel or other object. Turning slow- 
ly, its form may be readily 
The Effect seen. Increase the speed and a 
of Increasing low growling note is heard, 
Vibration which gradually ascends in 
pitch to a hum, then to a 
shrill, piercing shriek, until the ear will no 
longer register its tone. (It is interesting to 
ncte that some persons respond to lower or 
higher notes than others ; also that we can 
"feel" notes, sometimes, which are too slow in 
vibration to be heard. The lower notes on a 
20 



pipe organ are often inaudible to some per- 
sons, and produce an uncomfortable, pulsating" 
sensation which is most disturbing). Revolve 
the object still more rapidly and a rising tem- 
perature is perceptible. As the heat increases 
the object assumes a dull reddish hue, which 
changes to orange, yellow, green, blue, purple, 
and thence to a violet shade, after which color 
is no longer visible to the human eye. But as the 
revolution increases ultra-violet rays of light, 
which can be detected by a camera, are pro- 
duced. If the rate of motion is still increased, 
decomposition soon commences, and the object 
li^ reduced back to its electronic state, to be re- 
arranged into other expressions of form. 

From this simple experiment, investiga- 
tion may be extended until it is demonstrated 

that all things have the primary 

Fundamental attribute of motion, form, 

Attributes sound, and color; and that the 

key to an understanding of these 
attributes is in Numbers, — since Number des- 
cribes the most fundamental of all attributes, 
— vibration. Sometimes only One of these at- 
tributes manifests to our physical senses, as in 
music we hear only sound. But persons 
of exceptional sight (sometimes called clairvoy- 
ants, although the term is often applied to 
those unworthy the title) can actually trace in 
space the forms resultant from different tones, 
and their color. 

Possibly this brief consideration of the 
subject of "God's Handwriting" will serve to 
21 



illustrate to the inquiring mind of 
The Only the serious student, the fundamen- 
Exact tal nature of Numbers. It is gen- 

Science erally conceded, even by physical 

scientists, that they form the only 
exact science in the world, — mathematics. All 
other forms of symbolism, like all other scienc- 
es, find their origin and basis in Numbers. 
That stupendous, but simple truth, led the 
great philosopher, Pythagoras, to declare that 
the world is builded on the power of Numbers. 
If that is indeed true, then it is to Numbers 
that we must turn for a solution of the prob- 
lems of the world. 



22 



II. What's in a Name 

TJT HE UNIVERSALLY accepted method 
ill of reducing- the letters of the alphabet 
^■^ to numerical quantities is very closely 
allied to the older Greek, Roman and Hebrew 

methods, and is generally 

The Pythagorean referred to as the "Pytha- 

Method gorean" method, since it is 

the adaptation of this sys- 
tem to the English alphabet and language. 

The numerical designations follow the or- 
der of the alphabet, and with very few excep- 
tions only the digitary value of 
Letters and each letter is used. The reasons 
Numbers for this will become apparent to 
students as their understanding 
of the process becomes clear. The letters and 
corresponding values are indicated in the fol- 



lowing Table of Equations : 








12 3 4 5 


6 


7 


8 


9 


a b c d e 


f 


cr 


h 


i 


j k 1 m n 


o 


P 


q 


r 


st u v w 


X 


y 


z 





It will be seen that "o", which is the 15th let- 
ter of the alphabet, is given the value of 6 in 
the Table. The reason for this is that the 
digits of 15 equal 6 (1 plus 5 equals 6). Experi- 
23 



( 



ment will quickly show that this is true of all 
the letters. 

In working out the numerical equation of a 
name for analysis the exact method given 
above is used. Consult the Table 
Charting of Equations, and place below each 
a Name letter of the name to be analyzed, 
the Number which corresponds to 
it. For example : 
THEODORE ROOSEVELT 
28564695 9 66154532 
The next step is to add the digits of each 
name separately, thus: THEODORE equals 
the sum of 2, 8, 5, 6, 4, 6, 9, 
The Reduction and 5, or 45. 45 has a digi- 
to a Digit tary value of 4 plus 5, or 9. 
Hence 9 is the digitary value 
of the name Theodore. ROOSEVELT equals 
50 by the same process. The digitary value 
of 50 is 5 plus 0, or 5. Hence the digitary 
value of the name Roosevelt is 5. The addi- 
tion of the digitary value of both names makes 
a total of 14, which, by reduction, becomes 5. 
Thus the total digitary value of the name 
Theodore Roosevelt is 5. By referring to the 
interpretations of Numbers Five and Nine, 
students familiar with the life and character 
of Theodore Roosevelt can readily see their re- 
markable application. 

This method of numerical equation, i. e., 

of getting the digitary value of the individual 

names, and their total value, 

The Expression is called the Expression or 

or Destiny Destiny Number of the 

name ; and will be found to 



be remarkably accurate, when used with the 
accompanying method of interpretation, as a 
guide to the general characteristics of the indi- 
vidual using the name; his likes and dislikes, 
strong and weak points of character, general 
temperament, most suitable vocation, and phy- 
sical susceptibilities. 

In interpreting the Expression of a name, 
which is the most important point in name 

analysis, the greatest stress is 

Important usually placed upon the total digi- 

Points tary value of the name. In the 

case of Theodore Roosevelt this 
would be Five. Secondary importance is at- 
tached to each individual name, and lastly the 
digits corresponding to the letters of each 
name should be considered. In cases where 
an individual uses Three names, or Two names 
and an initial, the process is exactly the same. 
A middle initial is considered in the same man- 
ner as a whole name. 

Each of these processes, — total digitary value, 
individual digitary value, and value of each let- 
ter, — modifies the other. Thus 
Modifications a name adding to Nine, and be« 
ing composed of individual 
names and letters in which Two's and Four's 
predominate, would be somewhat differently 
interpreted from an Expression of Nine in 
which there is a predominance of Three's and 
Five's. These considerations will be an aid to 
the advanced student in making very accurate 
and detailed analysis ; but for the beginner 
even the single, final digit of the Expression 
25 



Avill be very revealing; and as his experience 
(and with experience, his increasing confidence 
both in the accuracy of the author's method, 
and in himself) is added to, he will find it com- 
paratively simple to judge the manner in which 
Numbers influence each other, and tend to 
bring into expression those qualities which are 
similar, and to modify those which are dissimil- 
ar. As a simple rule which the beginning stu- 
dent may safely follow, the total digitary value 
of the name may be relied upon as being ex- 
pressive of the principal characteristics of the 
individual using the name. 

As in life generally, the "big" man or 
woman is the One who includes the most, so in 

name analysis this law is repre- 

Strongest sented and will reveal itself to be 

Expression correct, that the name which is 

most inclusive is strongest. To 
determine the strength of a name, count the 
Number of times that each digit appears. The 
well-balanced, inclusive individual and the 
name, which, numerically considered, is well- 
balanced and inclusive, will be found in asso- 
ciation. The individual will be found to be 
strongest in the qualities represented by the 
predominating Numbers, and weakest in those 
which are in the minimum or totally absent. 
Sometimes the absence of a digit in the indi- 
vidual Numbers of the name is in a measure 
compensated for by its appearance in the total 
digitary value of One of the single names or 
the whole name. 

26 



This "Inclusion" may be quickly found by 
writing the Nine^ digits in a row and checking 
beneath each One the Number of 
The times it appears. Again using the 

Inclusion name Theodore Roosevelt as an ex- 
ample, we find the following Inclu- 
sion : 

Digits: 12 3 4 5 6 7 8 9 
Inclusion: 12 12 4 4 12 
Referring to the interpretations of the 
Numbers, and to their Inclusion in the name, 
note that Seven, the quiet, retrospective, med- 
itative, rest Number does not appear at all. 
The Number Five, characterized by excite- 
ment, eventfulness, variety, change, adventure, 
extremes, magnetic personality, and versatili- 
ty, appears Four times, as does Six, — the Num- 
ber of strong mentality, of a busy, active 
career, of poise and balance. 

It has been aptly said that the vowels of a 
language are its soul. They are the carrying, 
sustaining power of speech. Every 
Soul and trained singer knows and makes 
Body use of the fact. The consonants, 
contrastingly, are the body, the 
structure, the garment of speech. In a name, 
the vowels will be found to express the cher- 
ished ideals, the sacred (or "secret") hopes of 
the individual, the spiritual mission he hopes to 
accomplish through his life. The consonants 
will be found to express the impression the in- 
dividual is likely to make upon other people, 
their appraisal of his nature and capabilities, 
from outward appearance and impression. 
27 



To discover the Soul, or Ideal, of a name, 
add the vowels only, but in the same manner 
that the total Expression of the 
Ideality name was found. To discover the 
and Impression, add the consonants 

Impression only. In name analysis the 
greatest stress should be placed 
upon the Expression ; and the Ideality, Impres- 
sion and Inclusion should be secondarily con- 
sidered. 

There 1 are Three circumstances in connec- 
tion with the reduction of numerical values to 
a digit, which do not follow the 
Exceptions general rule. If the whole name 
— "Ten" (the sum of all the individual 
names) adds to a Number whose 
digits add to Ten (such as 28, 64,-55) consider 
the interpretation given for the Number Ten as 
well as that of One. Ten has a meaning of its 
own, differing in some respects from that of 
One, which careful students will find worthy 
of consideration. 

If a single name or the whole name of an in- 
dividual adds to Eleven, or to a Number whose 
digits add to Eleven (such as 29, 
Eleven 47, 65, etc.), or to a Twenty-two, 
and the interpretation of these Num- 

Twenty-two bers will be found to apply more 
accurately to the individual than 
Two (in the case of Eleven) or Four (in the 
case of Twenty-two). Often the traits of Two 
or Four will be present also but in a modified 
degree. The vowels of both Theodore and 
Roosevelt will be found to add to Twenty-two ; 
28 



and in notating the Ideality of the name it 
would be expressed 22-22 (and not added as 
digits would be ordinarily). Reduction involv- 
ing an Eleven is found in the name 

W O O D R O W WILSON 

5664965 593165 
41 29 

5 11 

and instead of reducing the Eleven to Two, and 
adding the Five and Two to make Seven, the 
Eleven is retained as a separate Number, and 
the Expression noted as 5-11. 



29 



III. The Path and Plan 

TJfHE BIRTHDATE indicates the Path of 
ill Life of the individual; the channel 
^■^ through which the forces of the name 
will be expressed. It denotes the general 
trend of circumstances, affairs and 
Birthdate environment, just as the name ex- 
presses the personality or con- 
sciousness. 

Name and birthdate appear to be related 
to each other in rearing the structure of a life 
much as the building materi- 
Construction al and the plan by which it is 
used are related in building a 
house. No Two individuals seem to have 
brought; with them into life the same material 
with which to build. Even though in the 
great fundamentals we are very much alike, 
we differ endlessly in the details of personali- 
ty, of impulse, likes and dislikes, talents, 
whims and ideals. The expression of these is 
modified and determined to a very consider- 
able extent by the conditions of environment 
and circumstance into which we are born ; 
and the observation of many students of the 
law of cycles has traced what is apparently 
quite a definite relationship between the nu- 
merical factors in the date of birth and the 
circumstances of the life. 
30 



The author does not consider the birth- 
date as of so much importance as the name, in 
personal analysis, although the 
Circumstance fact that it has an influence is 
and the too well authenticated merely 
"I AM" to deny. However, personality 
and what is generally termed 
character are superior to circumstance ; and the 
power of applied thought is greater than either 
of these. Both the name and birthdate repre- 
sent vibratory forces which are very strongly 
associated with us throughout life. No One 
appears to be immune to these influences — 
and doubtless it is part of the plan of life that 
we should experience their effects. It does 
rest with us (the part of "us" which is superior 
to circumstance, personality and even charac- 
ter, the "us" which cannot be fittingly de- 
scribed by any other name than the individu- 
ality, and which we refer to as "I") to deter- 
mine, if we are alert to our powers, what the 
effect of the vibrations shall be. The great 
value in knowing as much about these forces 
as world consciousness has evolved, is that we 
may use (or work with) such forces as life 
presents, rather than being unconsciously in- 
fluenced by them. 

It is quite likely, and to be hoped, that the 
serious study of earnest students of Number 
science will greatly add to our 
Growth understanding of all vibratory 
forces, and particularly those of 
the birthdate ; but present knowledge is suffi- 
cient to be very helpful, and to trace corres- 
31 



pondences between dates and circumstances 
which are of much interest and value. 

The generally used method of reducing 

the birthdate is to consider the month as a 

Number (according to its 

Reducing the place in the calendar) and 

Birthdate then reducing day, month and 

year according to the usual 

method, thus: 

October 5, 1879 

10 5 25 
1 7 

The individual Numbers of this date would be 
1-5-7 which would equal 13 or 4. The Num- 
ber of the Birthpath would then be 4, and 
the characteristics of that Number will be 
found to describe the general trend of the out- 
ward life, or Path of Life, of the individual. 



32 



IV. Number Interpretations 

'7S\ HIS BOOK is unique in its field as a 
\Y\j book of Numbers, in that, so far as can 
^■^ be discovered, it is the only book of its 
kind that combines an inter- 
What and Why pretation of what the Num- 
bers mean, with why they 
are so described. 

To the practical mind which is largely 
concerned with results, the most remarkable 
feature of name and Num- 
"It Works!" ber analysis is that it 

works ! that the meanings 
ascribed to the Numbers, coupled with the me- 
thod of numerical equation, are actually reve- 
lators of the characteristics of the individual 
with whom they are associated. But to the 
really serious students of Numbers, those who 
wish to penetrate back of the realm of effects 
to that of causes, the cosmic meaning of the 
Numbers will be of profound interest. 

It should be constantly borne in mind that 
the application of the science of Numbers to 
personal analysis is only 
"The Universal One very small phase of the 
Interpreter" potency of Numbers, One 
application of a great uni- 
versal principle. The science of Numbers is 
more than a method of character analysis : it 
33 



is a universal interpreter of life! It is both a 
science and a philosophy ; and those weary 
searchers for the truth who have made the end- 
less round of theories, speculations and ha- 
zards in hope of finding the ''pearl of great 
price" will find "You and the Universe" a 
logical and inspiring answer to all of their 
questionings. 

In the plan of this book, then, under the 
heading of each Number, will be given, first of 
all, its manifold cosmic meanings, and then the 
application of those meanings to personal an- 
alysis. 

In personal analysis it will be found that 
there are Three sub-divisions to each Number- 
type ; a constructive, negative 

Threefold and destructive expression. 

Influences The individual whose Num- 
ber is Five, for instance, will 
be observed to express some of the character- 
istics of each of these Three phases. At his 
best he will express the constructive character- 
istics of his type ; at his worst he will manifest 
the destructive tendencies; and in times of re- 
pression he will predominantly give evidence 
of the negative elements of his name. No per- 
son expresses only the constructive phase — or 
either of the other phases to the exclusion of 
the constructive. All of them exist in all of 
us. It is most true that we are all mixtures, 

and that as Henry Van Dyke has said: 

34 



"There's so much good in the worst of us, 

And so much bad in the best of us, 

It ill-behooves any of us 

To talk about the rest of us." 

In analyzing a name, either your own 01 
that of someone else, think of the constructive 
elements as those qualities 
Interpretation to be encouraged and at- 
tained, and of the negative 
and destructive tendencies as those to trans- 
mute, avoid and guard against. 

Following each Number interpretation the 
reader will find a paragraph relating to the 
health of different Number 
A Word types. It is always to be re- 

About Health membered in connection with 
the adverse physical indica- 
tions associated with the Numbers, that nu- 
merical forces do not cause disease, and that 
they manifest in disease only in cases where 
the individual expresses negatively or destruc- 
tively, thereby bringing upon himself, or caus- 
ing to re-act within himself, their adverse in- 
fluence. In other words, the individual (not 
the vibratory forces) determines health or dis- 
ease. When the inharmony within the indi- 
vidual causes inharmony of physical expres- 
sion, it will be found to manifest as indicated 
in the text. This might be called the physical 
susceptibility of the type considered. 



35 



V. The Number One 

TffC HE NUMBER ONE is primarily the 
IIl Number of God made manifest. This 
^■^ is indicated in the reference given in the 
statement of Jesus, that "I and the Father are 
One," and is so used in many Biblical pas- 
sages. A somewhat different use 
The Number of this symbol is shown in the 
of Deity Psalms, as for instance the 19th, 
whose Number, by reduction, 
becomes One. In keeping with its Number, 
the Psalm is devoted to the theme, "The glory 
of God made manifest." 

Man can only conceive of that which is 
outside his realm of experience, by a compari- 
son of it with what is already 
Man and known to him. A new me- 
God chanical invention can only be 

intelligently described to him 
in words with which he is familiar, and must 
be shown to be related in some manner to 
some other invention, or to be the application 
of some mechanical law which comes within 
the range of his knowledge and comprehen- 
sion. New words themselves can only be de- 
fined in terms of words already known. So it 
36 



is quite natural that man's conception of God 
should be governed by the ex- 
God the tent of his own capabilities, 
Ultimate and should reflect his own ten- 
dencies carried to their ulti- 
mate. Thus, to the warring nations of Bible 
times, the tutelary God, Jehovah, was a war- 
rior. To peace-loving people God was ideal- 
ized as the God of Peace — a magnified devel- 
opment of their own ideals. God, in the sense 
the word is customarily used, is merely an 
idealization of what man believes he should, or 
would like to be. He is thought of as having 
the characteristics of man, and the same vices 
and virtues, only in a greatly enhanced degree. 
The most primitive idea of God repre- 
sents Him as man exalted, and is symbolized 
by the letter I, or the figure 
Symbolism 1 — the perpendicular line, 

of One This symbol is the endless 

circle broken, defined, or 
limited to finite space ; and is evolved from 
the physical form of man as the only creature 
that walks upright and erect. It suggests the 
unity between man and God. 

An upright, drawn through the center of 
the Circle of Being, becomes the symbol of 
the "fall of man," or the de- 
The Fall scent of Spirit into Form. The 
of Man upper half of the circle repre- 

sents Spirit ; the lower sym- 
bolizes Man, "created in the imag'e and like- 
ness of God" (in spirit) become God's man-i- 
fest expression bv involution in Form, or mat- 
37 



ter. A dot placed at the center of the Circle, 
at the point between the realms of Spirit and 
Form, and defining the Two, represents the 
microcosm, man, of which the Circle itself is 
the macrocosm. This dot portrays not the 
outer, physical, imperfect man, but the interi- 
or, divine Real Self. The perpendicular ex- 
tending from the top to the center of the Cir- 
cle, unites with the dot, which is to say, that 
the One God is joined to the Real Self of man. 
The lower, outer, external self of man is repre- 
sented by the short perpendicular extending 
upward from the base of the Circle, and reach- 
ing toward the dot. This short line is sym- 
bolized by the letter "i". 

In a diagram thus described are expressed 

the prime purpose of physical existence, and 

the meaning of the "fall of 

The man" (his involution in Form). 

At-one-ment The tendency of evolution and 
the goal of all progress is to ef- 
fect a union between the lower nature and the 
higher, or real, nature, thereby to establish a 
unity with God, following the example of the 
Christ, in becoming "One with the Father." 
By this union with God, man truly expresses 
the "I", or becomes the great "I AM", and 
overcomes all limitation. He becomes at One 
with God, and thus "atones" for the belief in 
separateness, or existence apart from God. 
Such belief is the great transgression to which 
the Psalmist refers (Ps. 19:13). 

The Nazarene plainly referred to the ne- 
cessitv of the upraising of the "i" to the "I", 
38 



when he made his Twelve state- 

The ments of the "I AM", as re- 

"I AM" corded in the Fourth Gospel. 

In view of the significance of 
the Number Twelve, these statements in- 
crease in significance. The expression "I 
AM" is One of the several mystical references 
to the One God, the Creator, the Father. It 
is the expression for deity especially symbol- 
ized by the Number One. Various designa- 
tions have been assigned to this Number, of 
which the author prefers "The Priest" as most 
expressive. A priest is supposed to be the 
highest representative of God in the flesh, 
even as the Number One is the symbol of God- 
made man-i-fest, or God given ercpression 
through form. 



39 



VI. Number One in Personal 
Analysis 

/|T OBSTRUCTIVELY: One is the Num- 
l| ber of creative power, of individuality, 
^*^ of self -confidence and assertion. Just as 
in cosmic significance it is the primary Number 
from which the others are 
Self-expression evolved, so in personal an- 
alysis it is expressive of simi- 
lar elements ; the instinct for self-preservation 
and advancement is strong in the Number 
One type of person ; he interprets life in terms 
of his own interests ; he is likely to insist upon 
having- his own way, and is a forceful, execu- 
tive, inventive, concentrative influence. He 
does his best work by centering all of his en- 
ergies upon One definite line of endeavor, 
both in thought and action. Strong will pow- 
er, sincerity, exactness and honesty are char- 
acteristic of the constructive One. He seeks 
a unity and harmony of thought w T ith others, 
and while his natural tendency is to take the 
lead in any enterprise with which he is asso- 
ciated, he does not intentionally infringe upon 
the rights or influence of others. Fair play 
and "gameness" distinguish his work and play. 
40 



Negatively: When persons of the One 
type slip to the negative phase of expression 
their lives are characterized 
Repression by limitation, a lack of self- 
confidence and depreciation 
of their own possibilities. They seem unable 
to progress in a material way, and while they 
work very hard to achieve success, their 
negative, rather hopeless mental attitude is a 
handicap. Often they become the victims of 
some infirmity, either physical or mental, 
which makes them dependent upon another. 

Destructively : It will be discovered 
that just as the negative expression of a Num- 
ber is characterized by a de- 
Domination ficiency of the qualities of 
the constructive phase, so 
the destructive expression is caused by 
an excessive or extreme emphasis of the 
qualities which normally are desirable. 
Thus a destructive One makes selfish- 
ness of self-interest, domination of lead- 
ership, egotism of self-respect. He uses 
his concentrative powers to advance (?) 
his personal interests, regardless of their ef- 
fect upon others, and carries the personal in- 
terpretation of life to the extreme of self-cen- 
teredness. He is likely to be petulant and ir- 
ritable, resentful of the success of his associ- 
ates, and adverse to well-meant suggestions. 
He is the type of individual upon whose lips 
you will hear the word "I" most frequently. 
41 



Vocational Fitness: The Number One. 
type is best suited to vocations which give 
him considerable executive pow- 
Originality er but not supreme .authority, 
and the opportunity for original, 
creative expression. He makes a good man- 
ager, foreman, soldier, engineer, inventor, or- 
ganizer. He is a natural pioneer in any field. 
Physical Health: Strong bodies almost 
always characterize the constructive One. The 
figurative lack of "backbone" 
Back and not infrequently paralleled by 

Lungs in the negative expression is 

a literal correspondence in the 
body, — a weak back or some infirmity due to 
spinal trouble. A depletion of the vital and 
nervous forces of the body, due to over-exer- 
tion or some form of indulgence (manifest in 
the destructive influence of One) is likely to 
manifest through the lungs. 

Color: The color particularly associated 

with Number One is flame. The symbol is a 

torch. Their lesson is that 

A Light the flaming torch may be 

or Flame either a light to lead and guide 

One's own life and the lives 

of others, or a means of razing and destroying 

and laying waste to the beautiful and desirable 

elements of life. 



42 



VII. The Number Two 



m 



ITH the "fall of man," or the descent 
into Form, there has evolved from 
Unity, the Duality ; and wherever 
Spirit is made man-i-fest through Form, we 
find the One become Two. Thus in the ab 
egory of Creation in the second 
Man and chapter of Genesis we find that 
Woman space was divided into heaven and 
earth ; time was divided into night 
and day ; and man was made dual in expres- 
sion, — "male and female created he them", — as 
were all other forms of manifest life. Ever, 
throughout God's wondrous creation, this law 
of duality prevails, expressing as male and fe- 
male, positive and negative, day and night, 
summer and winter, heat and cold, good and 
evil, fire and water, spirit and form. 

From these various dualities, there has 
grown the idea that Number Two is the Num- 
ber of separation, as it is the 
Symbolism first Number after unity, — the 
of Two first to break the union of the 

One with the All. Whereas the 
Number One expressed the first or most 
primitive idea of God as man exalted, Number 
Two distinguishes them, — man and God. To 
the idea of a masculine God, there is added 
43 



the feminine element, and the expression 
"Father-Mother God" is evolved, and is also 
referred to as Father God and Mother Nature. 
By the descent of man into Form, a line 
at right angles to the division between Spirit 

and matter is formed in the 

The Sign Circle of Being, forming the 

of the Cross mystical sign of the Cross. 

While we are inclined to think 
of the Cross as being especially a Christian 
symbol, (and it has a Christian significance 
which few followers of the Nazarene seem to 
understand) it is nevertheless One of the most 
ancient of symbolical characters. It is par- 
ticularly associated with the symbolism of the 
Number Two, in .which man is involved in 
form and is required to express dually the 
same perfection which was his before the 
"fall". To do this the upright and horizontal 
members of the cross must be made equal. 
The dividing line between the upper (spiritu- 
al) and lower (material) parts of the Circle of 
Being must be through the center of the cir- 
cle so that Spirit and matter balance each 
other, and are equal. The lack of balance, in 
man, of these Two elements which seem to 
contend within his nature is expressed in the 
manner in which he has formed the Cross he 
worships. The lower (material) arm is long; 
the upper (spiritual) arm is short, showing 
where he places the emphasis in his life. This 
is the cross which man must carry, — the cross 
of disturbed balance, — until he learns the law 
by which a balance is attained, and the bur- 
44 



den is relieved by perfect poise and equilibri- 
um. Because man has so long failed to learn 
the lesson of the Cross, and has insisted in 
minimizing the spiritual part and increasing 
the material elements in life, the Number 
Two, and the Cross as well, have been con- 
sidered unfortunate, or "unlucky" symbols. 
In reality they are both fortunate and unfor- 
tunate, good and evil ; for that is the great les- 
son of Number Two, — to discriminate, to 
choose wisely, to use rather than to abuse. 

Two is the Number of Form, because it is 

through involution in matter, or form, that 

man must work out the duali- 

The ties, "to know good from 

Opposites evil" (Gen. 3:22). Even as 

form is temporal, transient, 
fleeting, as contrasted to Spirit, which is un- 
changeable, constant and eternal, so the Num- 
ber Two is associated with negative, chang- 
ing, undesirable qualities, as opposed or con- 
trasted to the positive energies of the Number 
One. 

Number Two is pre-eminently the num- 
ber of sex; and the Cross is a literal represen- 
tation of sex, and is sometimes 
The Number formed like a "T" (the sacred 
of Sex letter Tau) surmounted by a 

Circle. The law of sex is 
everywhere evidenced in material life, from 
the spermatozoon and ovum in the most primi- 
tive cells, to mankind. It masquerades un- 
der varying names, as chemical affinity, at- 
traction and repulsion, positive and negative 
45 



electricity ; and this same law is even made 
use of in art, though often in a way un-related 
to the idea of reproduction. 

Since sex is the most abused of man's fa- 
culties or attributes, it is not surprising that 
Number Two has long: been 
Woman considered a number of ill- 
omen. In Genesis the fall of 
man is attributed to the second human crea- 
tion, woman : and similarly, Number Two has 
been called the Number of Woman, and is as- 
sociated in symbolism with the female deities, 
as Isis, the Virgin Mary, Rhea, and Vishnu. 

Various significations are given the Num- 
ber Two in sacred literature, but all bearing- 
out the meanings already sug- 
Biblical gested. For instance our Bible 
Two's has Two Testaments, present- 

ing Two tables of law ; Adam 
and Eve, the first Two individuals, had Two 
sons, One good and One evil ; Two angels 
rescued Lot ; the disciples were sent out 
Two by Two ; Two buried Jesus ; and there 
were Two witnesses at the Resurrection and 
Two at the Ascension. When the same 
dream was dreamed twice over, it was con- 
sidered prophetic. 

The "Two-edged-sword" is referred to in 
the Bible several times, and presents a most 
interesting form of the symbol- 
The ism of the Number Two. Careful 

Two-edged examination of the word "sword" 
Sword itself, is helpful in understand- 
ing this symbol. Sword may be 
46 



divided thus : S-word, the power of the 
Word coupled with the significance of the 
letter S. (The division is, of course, symbolic- 
al rather than etymological). This letter is 
the Twenty-first of the Hebrew alphabet, 
which consists of Twenty-two characters. It 
is called Schin, cognate with our English 
word "sin," and signifies short-coming, in- 
completeness, due to its position in the alpha- 
bet, — next to the last. The true meaning of 
sin is incompleteness, imperfection, limitation, 
or ignorance, and the word should not be as- 
sociated with the idea of wrong-doing or 
blame. "S", in combination with other words 
was sometimes used to designate a negative, 
destructive action of their meaning. "Word' 5 , 
as used in the Bible, means living substance, 
the Divine Essence of life, the First Cause: 
"In the beginning was the AVord, and the 
Word was with God, and the Word was 
God." (John 1:1). The Sword, then, is the 
negative, or destructive action of this power 
of the Word; the power of the Lord (Law) 
used to destroy, to cleave asunder the good 
from the bad, the lasting from the temporal, 
the real from the unreal. 

One of the mystical words referring to the 

Great LTnknowable, considered sacred, and 

only to be spoken upon certain 

OM prescribed occasions, was com- 

posed of Two letters, One of 
which (M) is composed of only straight up- 
and-down lines, representing the masculine 
element of life, sturdy, strong, supporting, 
and rather crude and unbeautiful ; the other 
47 



composed ail of curves, symbolizing the femin- 
ine element of life, graceful, beautiful, but in- 
complete of itself, and requiring the support 
of a stronger force, the O. Together they 
form the unutterable word OM, — the dual ex- 
pression of the "I AM". 



VIII. Number Two in Personal 
Analysis 

/<fT ONSTRUCTIVELY : Two is the Num- 
l|l ber of diplomacy, tactfulness, arbitra- 
^■^ tion. As One is masculine and assert- 
ive, so Two is feminine and reflective. It is 
governed more by the affections than the in- 
tellect, and the emotions enter 
Reflective largely into the life of a Two. 
The Two individual is affection- 
ate, considerate, a lover of peace and har- 
mony, willing" even to give in a point in argu- 
ment rather than to have a "scene," faithful in 
friendship, often secretly undergoing incon- 
veniences and hardships for the real or fan- 
cied benefit of a friend. The protective in- 
stinct is strong in the Two type of individual, 
and the only time a Two will fight is in behalf 
of a friend or loved One, or in defense of the 
downtrodden or helpless. He is humble, de- 
lights in serving those he loves, is quick to an- 
ticipate another's wants. The Two, unless 
other Numbers in association are most assert- 
ive, seldom attains great prominence in the 
world, but he is often "the power behind the 
throne" of some more dominant personality. 
His life is lived within himself more than in 
the outer world. lie is patient, unassuming, 
49 



rather quiet, keen of vision as well as of sight, 
eager to learn from all sources, and desirous of 
being friends with all people. 

Negatively: The negative Two repre- 
sents the modified activity of the constructive 
forces. He is likely to be too 
Weakness emotional, too humble, lacking in 
initiative, weakly acquiescent to 
suggestions from others, whether desirable or 
otherwise, too eager to serve, and likely to 
idolize those of whom he is fond. He often 
becomes One of the drudges of life, slavishly 
subservient to more compelling personalities, 
degrading high ideals of service by manifest- 
ing them in servitude. 

Destructively : The Two who allows 
himself to express destructively is the sullen, 
disgruntled type, who serves, but 
The serves complainingly. He some- 

Misfit times takes a malicious delight in 

Two withholding the help of which he 

is capable ; and contrastingly will 
often persist in clinging to someone else when 
his services are a handicap rather than a help. 
He is the kind of a Two who does not get on 
well with other people, who fails to succeed 
in his own pursuits and resents the success of 
others. He is irritable, likely to become a sort 
of petty tyrant to the limits of his small sphere 
of power, and lacks pride in his personal in- 
tegrity and appearance. 

Vocational Fitness : The Two type makes 
a good secretarv, diplomat, accountant, adjus- 
50 



ter of claims, lawyer, or solicitor. 
The He is a conscientious parent ; is of- 
Adjuster ten found in social service work, 
and is most efficient when working 
with someone else. There are many points of 
resemblance between the natures of the Two 
and Six, particularly in their fitness for social 
reform work, and philanthropic or humanitari- 
an endeavors. 

Physical Health : A tendency to head- 
aches is a frequent characteristic of the Two 
in poor health ; and his physical 
Headaches ills generally seem to manifest 
through the head, in a mild form 
as headaches, and more severely as brain 
trouble. 

Colors : The color and metal, gold, is 
particularly related to Two. Gold is a symbol 
of value and of wisdom ; and the 
Gold mission of the Two, as symbolized 
by this metal and color, is "to 
transmute base metals into gold" ; to discover 
the good qualities in all things, and to mani- 
fest their relationship to human qualities in 
his own expression. 



51 



(H 



IX. The Number Three 

HREE is, in a sense, the Number of all 
that pertains to physical existence, be- 
ing the Number of the dimensions 
through which Spirit expresses, — Time, Space 
and Form, — the Three limitative factors of 
mundane expression, from 
The Number which, in physical life, we can- 
of Manifest not escape. So far as can be 
Life learned every manifest thing 

conforms to this triune form- 
ula, although the unaided senses are 
sometimes unable to detect this conformity 
in each particular. For instance, we think of 
music as conforming only to the element of 
time, and its division into beats ; yet the vary- 
ing pitch traces a specific pattern in space, 
and its vibrations produce physical disturb- 
ances in the atmosphere. If Two tuning forks 
of the same pitch are placed near each other, 
and One is struck, the other will be found to 
give forth a like tone, although undisturbed by 
any visible agency. Electricity, which appar- 
ently transcends time in its operations, does 
sio only by reason of our inability to gain any 
adequate conception of its extreme rapidity of 
motion, and actually requires a definite period 
of time to traverse space. And thought, so 
apparentlv intangible and immaterial, is 
52 



known to have certain well-defined influenc- 
es upon physical matter and can be photo- 
graphed. Persons of considerable psychic at- 
tainment describe the form and color of 
thought; and declare the forms it assumes to 
be so like material forms, as sometimes to be 
easily mistaken for them. 

Each of the Three elements of matter, 
time, space, and form, expresses a trinity, 
again emphasizing the persisten- 
Time cy of Three as the Number of 
Space, and manifest creation. Time express- 
Form es as past, present, and future; 
space exists as finite, indefinite, 
and infinite ; and form manifests in Three 
dimensions, length, breadth, and thickness. 
Space includes something of both time and 
form, existing in our consciousness only when 
expressing through One or both of the other 
members of the Trinity. 

Three is called the Number of the arts, 
measuring the dimensions of architecture ; the 
primary colors, red, yellow, 
The Number and blue, of painting; and the 
of ''Three symphonies which corn- 

Arts pose harmony in music" (West- 

cott). It is the Number of 
mentation, suggesting the thought, the think- 
er, and the thing thought of. Its relation to 
the external world is continued in its relation 
to the interior world of man, designating his 
triune nature as body, mind, and spirit. Py- 
thagoras called Three the Number of physiolo- 
gy, and some authors have gone to considera- 
ble length to justify this association. 
53 



The Number Three is closely associated 
with religious beliefs, and trinities abound in 

all forms of religious worship. The 
Trinities Christians reverence their Trinity 

of Father, Son, and Holy Ghost. 
The Egyptians paid homage to Osiris, Isis, 
and Horus, and related these Three Deities 
respectively to water (especially the Nile, as 
the immediate source of so many blessings to 
them), the earth (particularly Egypt) and the 
warm, moisture-laden air (the result of the 
rising, of the waters over the earth). Brahma, 
Siva, and Vishnu, "Creator, Changer and Pre- 
server," each has especial devotees among the 
Hindus, in addition to those who worship 
all Three members of the Trinity. Plato 
evolved what he termed the Divine Triad, of 
Theos (God), Logos (The Word), and 
Psyche (The Soul). Mythology has contrib- 
uted many famous Trinities ; among them the 
Fates, Furies, and Graces, who were each 
Three in Number, making Three times Three. 
Another instance of veneration of the 
Number is shown in the use, by the Oracle of 
Delphi, of a tripod from which 
Tripods to deliver her utterances. Less 
distinguished tripods were much 
used as supports for bowls of incense, fire, 
and offerings to the Gods, and in Athens there 
is a street called The Street of Tripods, be- 
cause it contains so many of these ceremonial 
appurtenances. 

Three is prominent in Biblical lore. 
Joshua mentions (Joshua 20:7-8) Three cities 
54 



of refuge on each side of the river 
Biblical Jordan "that the slayer who killeth 
Three's any person unawares and unwitting- 
ly may flee hither" for safety; Bezer 
(fortress), Ramoth (high places) and Golan 
(circuit) on the East* and Kedesh (sanctuary;, 
Shechem (back), and Kirjath-arba, "which is 
Hebron" (alliance) on the West. Ezekiel 
speaks (14:14) of Three men, Noah, Daniel 
and Job, "each of whom", as One author says, 
"saw a creation, a destruction, and a restora- 
tion. Noah of the whole world, Daniel of the 
Jewish world, Jerusalem, and Job of his per- 
sonal world." The first of these, Noah, "who 
walked with God," represents the One God, 
"moving upon the face of the waters." He 
had Three sons, symbolizing the Three-fold 
manifestation of God in Creation, — "the One 
become Three." 

Again, with the Number Three, we can 

trace the law of unity, duality, and trinity in 

the expression of the sacred 

AUM word for Deity. First, the I AM, 

then OM, and third AUM. Even 

in the form of the characters composing the 

words the working of the Law is seen. First 

there was the straight line, — the upright, 

forceful, masculine element of the I ; then 

the curved line, O, expressing the graceful, 

gentle, yielding feminine element was placed 

by the side of M, which is all straight lines ; 

and in the third form of the sacred word, the 

letter U which is added combines the straight 

and curved lines of the other Two, and is 

55 



placed between them to blend the sounds 
formed in uttering them. (In the Three-fold 
expression of the word A is usually, t>ut not 
always, substituted for O). 



:(: 



X. Number Three in Personal 
Analysis 

^CONSTRUCTIVELY: Persons of the 
l| Three type seek to make their lives 
^*^ expressive of high ideals, and they re- 
quire an artistic environment for their best 
personal expression. To some extent this de- 
pendence upon external con- 
The ditions for inspiration is a 

Artistic Type weakness, but it is sometimes 
made a strength, when as is 
often true, individuals of the Three type 
placed in uncongenial, sordid surround- 
ings, bend their efforts to transform 
their environment from ugliness to beauty. 
They are fond of music and often have pleas- 
ant singing and speaking voices- They have 
broad mental vision, which bears with it the 
tendency toward exaggeration and "make-be- 
lieve." They have abundant energy which is 
often used in impractical ways, for they are 
the dreamers, the visionaries of humanity ; but 
when their powers are applied in a practical 
manner they accomplish a great deal, and of- 
ten become veritable geniuses in their chosen 
field. Thomas Edison, Paderewski, Kubelik, 
Sargent, and Debs are practical idealists in 
whose names Three is very prominent. 
57 



Negatively: The desire for self-expres- 
sion, strong in the constructive influence, is 
frequently given inverted expres- 
The sion through self-consciousness, 

Complainer embarassment, and self-deprecia- 
tion. It is manifested in the 
"complainer" who attributes his lack of suc- 
cess to his own "spirituality" and his inability 
to come down to the general level of consci- 
ousness. . His moral standard is flexible, and 
he is not above gossip and insinuation. 

Destructively : The Three is often super- 
ficial, scattering his energy fruitlessly and im- 
practically. He is the dilettant, 
The dabbling" into many studies, but not 

Dilettant proficient in any of them ; lacking 
the capacity for wholesome manual 
work, (which he strongly dislikes) and unwill- 
ing to perfect himself in any other. He makes 
mistakes through carelessness and lack of con- 
centration, and tries to shift the blame to 
other shoulders. He changes his opinions 
with the prevailing sentiment of others, dis- 
likes to say "No," consequently assumes obli- 
gations which he cannot fill, and gains a repu- 
tation for irresponsibility. 

Vocational Fitness : The Three type 

nearly always has musical and artistic ability 

(dependent in degree upon other 

The forces in the name), is an excell- 

Professions ent mimic, and is adapted to 

professions giving opportunity 

for original, artistic expression. Writers, 

artists, musicians, ministers, journalists, de- 

58 



signers, actors, reformers, and occasionally 
nurses and physicians (due to an instinct and 
aptitude in relieving pain) are found among 
persons of this Number. 

Physical Health: Ills due to some form 
of dissipation, neglect of the body, and throat 
trouble, are most prevalent among persons of 
the Three type. 

Colors : The color especially akin to 
Three is rose-red. This is the color of spiritu- 
al love, and it bears a message 
Rose-red which most persons of the Three 
type need ; that of living by love and 
to love, rather than for love; and of develop- 
ing the impersonal conception of the love prin- 
ciple that "Service is love in action." Rose- 
red expresses a highly spiritual conception of 
life, and, negatively, represents the unfortun- 
ate tvpe of spiritually-minded individual who 
can point "the Way" to others, but lacks the 
courage and will power to take it himself. 



59 



XL The Number Four 

^jjTOUR is the Number of all that pertains 
*fw\ to the elements : Fire, Air, Water, and 
*** Earth; of the seasons, Spring", Sum- 
mer, Autumn, and Winter; and of the points 
of the comlpass, North, South, East, and West. 
It is associated with stress and 
The Nature strife, with hardships and labor ; 
Number because it represents the work- 
ing out of God's plan. Through 
incarnation, or involution into form, the divine 
image of man as a triune being is reflected 
upon the material plane, forming a square 
which must be "worked out" before man can 
evolve the conscious expression of his unity 
with the Supreme. 

Recalling to your mind the picture of the 
Circle of Being already referred to, we may 
think of the divine creation, "in 
Forming the image and likeness of the 
the Square Father'' (i. e., in Spirit) as a tri- 
angle drawn in the upper, or spir- 
itual, half of the Circle, wherein all things must 
first be imaged before they can be reflected in 
the lower, or material half of the Circle. Ihe 
point of the first triangle extends upward, 
symbolizing Spirit, with the horizontal diame- 
ter of the circle as its base ; but in its reflection 
the point extends downward, into matter. 
60 



Thus a square is formed, the basis, or founda- . 
tion, upon which human development must be 
reared. Mans' divine destiny, then, is to ex- 
press consciously, through material life, the 
perfection which he already possesses in Spirit. 

This attainment, the perfect evolution of 
all that has been involved in us spiritually, is 
the sole (soul) purpose of human 
The Soul experience ; and it is because most 
Purpose of us do not understand the divine 
of Life plan, or even know, consciously, 
that such a plan is in existence, 
that the working- out of life's experiences seems 
so tedious, difficult, and futile. Illuminated 
by the light of awakened understanding, the 
pathway back to God seems far less difficult; 
for the obstacles, which in darkness seemed so 
large, are seen in the light of clearer under- 
standing, to be much less fearful than we had 
supposed. Thus our way is made plain ; and 
the One-ness which manifests through Duality 
and Trinity is now seen to be evolving back 
again through the square to Unity. The first 
Four initiations symbolized by the first Four 
Numbers, complete the first cycle of develop- 
mnt, as is indicated by their additive value ; 
and Unity is attained through the reduction of 
their sum to a unit: 1 plus 2 plus 3 plus 4 
equal 10, which reduces to 1 by adding 1 and 
0. All truths may be expressed by Numbers, 
and the equations of truth are mathematically 
exact. 

Bible references to Four and Forty are 
numerous and they invariably have to do with 
61 



the temptations of human life, 
In and record trying" experiences. 

Sacred Writ According to the Bible, trans- 
gressions must be paid Fourfold. 
The Forty years in the wilderness (of sense 
consciousness); the Forty da)^s of the flood ; 
the Forty days and nights in which Moses re- 
ceived the law on the mount ; Goliath's Forty 
days' defiance of the Israelites; Elijah's Forty 
days' journey to Floreb ; and Jesus' Forty days 
fasting in the wilderness, are all symbols of the 
passing of the human soul through Four initia- 
tions, each One of which is symbolized by the 
perfect cyclic Number Ten. 

Each of the allegories presents a phase of 
the soul's supremacy over physical limitations, 
desires and appetites, which are 
The like a giant Goliath in human con- 

Symbolism sciousness, that the man of God, 
Applied David, must slay, or triumph 
over. In the story of the slaying 
of Goliath the death blow was dealt with a 
stone in a sling or pouch (a mystical reference 
to the creative force, and its upliftment to the 
regenerative plane). 

The Four rivers in the garden of Eden 
(Gen. 2:10-14), Pison, Gihon, Hiddikel, and 
Euphrates, are a symbolical 
Four Rivers reference to Four great life cur- 
rents or flows of purified blood 
("rivers") supplying nourishment and vitality 
to ("watering") the garden of Eden (the hu- 
man body). 

62 



The Fylfot, or Swastika, which is but a 
variation of the Cross, is associated in symbol- 
ism with the Xumber Four, and is 
The universally considered an emblem 

Swastika of good fortune. It represents the 
working out of the square, or the 
triumph over matter, and when it is rapidly 
revolved, tends to reproduce the circle. By 
certain branches of esoteric teaching it is de- 
clared to be related to a magic square of Five, 
forming Twenty-five squares, of which it re- 
tains Seventeen — symbolizing the Twelve 
signs of the zodiac, the Four elements, and 
the sun- A most striking fact in regard to the 
swastika is that it has been used in all parts 
of the world among all peoples, apparently in- 
dependent of One another. 

The sacred word, which we have traced 
through Three Numbers, is again discovered to 
express through Four, in 
The many forms. It has been call- 

Sacred Word ed Amun in Egypt, Theo in 
Greece, Allh in Arabia, Dieu in 
France, Dios in Spanish, Adad in Assyria, Gott 
in Germany, and Deus among the Latin speak- 
ing peoples. 



63 



XII. Number Four in Personal 
Analysis 

/^t ONSTRUCTIVELY : Practicality, 

III work, and reliability characterize the 
^^^ Number Four. Persons expressing 
this Number are usually hard workers (though 
they do not always choose to be) ; are depend- 
able, industrious, cautious in regard 
Industry to money matters, desirous of sav- 
ing and investing, but slow to 
accept unfamiliar propositions. They are 
fond of home life, but sometimes make their 
homes unhappy by reason of uncontrolled 
temper and jealousy. They have a mechanic- 
al turn of mind, are analytical, thorough, and 
practical in the extreme. They are democrat- 
ic and patriotic; loyal to home, friends and 
country. Their work is nearly always of a na- 
ture to meet some need common to the masses 
of humanity. Their interests center in prac- 
tical things, and the phases of life which are 
the very soul of existence to the Three type, 
awaken comparatively little response in those 
most influenced by the Number Four. They 
are not necessarily intolerant of, or insensible 
to, the artistic and spiritual expressions of life, 
but consider these as merely adjuncts to the 
more material necessities and conveniences of 
civilization. They are very decidedlv pragma- 
64 



lists; busy, active workers, who justify all en- 
deavor by the degree that it meets a common 
need, or as they might express it, a need of 
the "common people-" 

Negatively : The apathetic Four is the 
type whose life expresses a monotone. Nega- 
tive Four's become the plodders who 
Apathy look upon all expenditure of energy 
as labor, and who work to live rathei 
than for the joy of it. They have only a fair 
degree of intellectual force, either construc- 
tively or destructively, and are inclined to think 
life holds but little for them, — the type who 
"bargains with life for a penny" and gets just 
that. 

Destructively: The ambitious Four who 
has allowed himself to express destructively is 
the dissenter. He works hard 
The and is discontented in his work. He 

Dissenter is the clockwatcher, the agitator. 
He believes himself to be "just as 
good as any man," and rather defies anyone to 
say that he is not- He is inclined to over-es- 
timate his importance and worth in the com- 
mercial world, and resents the fact that others 
do not share his personal opinion of his capa- 
bilities. When given power he does exactly 
what he objects to in others, uses his power 
selfishly, is suspicious of his associates and 
business-superiors; dislikes being controlled, 
but seeks to control others. He is likely to 
have a violent and poorly-governed temper, 
and to be of a jealous disposition. 
65 



Vocational Fitness : The Four type, gen- 
erally speaking, makes a better employee than 
employer. He is efficient in work 
The which deals with material commodi- 
Artisan ties, — with things that can be weigh- 
ed, measured and analyzed. He 
makes a good engineer, metal-worker, mechan- 
ic, electrician, chemist, cabinet maker, builder, 
architect, foreman, manager, merchant, teacher, 
business man, or soldier. He is generally suit- 
ed to work involving great detail, use of the 
hand as well as the brain, and is efficient where 
thoroughness, reliability, honesty, and careful 
workmanship are strongly involved. 

Physical Health: Physically the Four is 
often the victim of the destructive influence of 
his emotions. He is most suscep- 
The Blood tible to diseases resulting from 
poor circulation of the blood, 
maladies which manifest in malignant growths, 
and occupational diseases. 

Colors : Blue and green are related to 
Four, and bear a message of understanding and 
supply. Blue, the color of the over - 
Blue and arching heavens, is symbolical of 
Green truth, and its message is expressed 
in the humble little blue flower, 
"Forget-mie-not," — to cleave to the fullness of 
truth, and to speak it kindly. Green is the 
color of hope, of supply and renewal. It 
brings prosperity, but will not permit hoard- 
ing wealth. Its use and influence as a restora- 
tive, renewing, energizing influence are seen 



throughout nature- 



66 



XIII. The Number Five 

yjT HE Number Five is the Number of Hu- 
i|L manity. It stands midway between 
^■^ the lowest digit (One) and the highest 
(Nine), even as man stands midway between 
the animal forces below him, and the spiritual 
forces above. For that reason 
The Number Five is called the Number of 
of Humanity Temptation, since humanity is 
swayed first by One impulse 
and then by the other, oscillating be- 
tween Two extremes. By those who 
consider temptation unfortunate. Five is 
called an unlucky Number. It might 
more justly be called a fortunate Number, 
since it shows the aspiring soul exactly where 
he stands in the scale of development, present- 
ing the good and the bad, the high and the low, 
the gold and the dross, impartially. 

Number Five is also the Number of Ex- 
perience, because it is experience which tests 
our development. "Experiences 

Of are the sacred, purifying fires 

Experience which remove the dross from the 
soul." (See "The Tale of the 
Wimpus," by Ernest C. Wilson). Experience 
has been described as the purpose of life, again 
emphasizing the relationship referred to in this 
lesson. 

67 



Five is half of the perfect Number, Ten, 
suggesting the idea so often advanced by mys- 
tics, that man must be united to 
Generation another of his kind to express 

and perfection, — the basis of the 

Regeneration "Soul-mate" theory. Five by 
itself is said to be incomplete, 
and must be doubled to be perfect. It is the 
Number of generation, creative force, sex, and 
reproduction, and these must be uplifted to the 
regenerative plane (symbolized by the Number 
Ten) if man would gain his heritage of eternal 
life, according to the regenerationists. 

Again the Number Ten, which is divisible 
equally into Two Fives, may be said to express 
the dual nature of mankind, as man 
Man and and woman, in whom Two forces 
Woman (material and spiritual) constantly 
contend, until their secret is learn- 
ed, and they are combined in One, — "reconcil- 
ed by the cross." It used to be quite generally 
accepted that man and woman represented 
separately and specifically these Two forces; 
woman the spiritual and man the material ; 
whereas most of us have now developed a con- 
sciousness that both these tendencies are pre- 
sent in each sex to a greater or lesser degree, 
and that sometimes the old standard is actual- 
ly reversed so that there exists such an anoma- 
ly as very spiritual men and very material 
women. 

Physically man is a series of Fives. There 
are Five extremities to his body; head, arms, 
68 



and legs. He has Five fingers oh 
Physical each hand, and Five toes to each 
Fives foot. He is generally credited 
with having Five senses, which he 
only partially uses ; and in reality has Two 
more not yet consciously recognized and de- 
veloped. 

The symbol for Number Five is the Star, 
resting upon Two points, with the One oppo- 
site pointing upward. This sym- 
Man bolizes the One (Spirit) which be- 

the Star came Two (man and woman) by 
involution into matter. The Star 
in the position described is also a very fair 
representation, or glyph, of man, his feet upon 
earth, his arms outstretched, and his head up- 
turned toward heaven. Even so does man ex- 
ist in Two worlds, One of matter and One of 
spirit, partaking somewhat of both, and only 
complete when he has been able to disclose to 
consciousness, their meaning; when he has up- 
lifted matter (or, more accurately, his idea 
of it) to a level with spirit. This thought is 
hidden in the figure Ten, — the One (God made 
man-i-fest in man) placed side by side with the 
Circle (the Creator, the All in All). When 
the Star is inverted, with the Two points 
above the One, it becomes the symbol of evil, 
or Black Magic, — the perversion of that which 
is spiritual, to gain material power or posses- 
sions. 

The meaning of "the star" which fell 
from "heaven unto earth" when the "Fifth 
69 



Angel (the Angel of Humanity) 

The sounded" (Rev. 9:1-6) becomes clear 

Fifth when we know that Five is the Number 

Angel of man, and the star his symbol. Man 

descended from the realm of spirit 
(heaven) into matter (earth) and was 
given "the key to the bottomless pit" (the 
knowledge of good and evil). That is, he was 
given a knowledge of opposites, that he might 
manifest his divine power to overcome tempta- 
tion through experience and supplant evil with 
good. When humanity opened the bottom- 
less pit, all manner of troubles were loosed, — 
not that they should "hurt any green thing, 
neither any tree; but only those men which 
have not the seal of God upon their foreheads." 
Man alone must suffer for his indulgence in 
evil, because he alone has knowledge of it. It 
was in that knowledge that he became "as One 
of us," i. e. as One of the Seven Elohim, or 
Sevenfold God. The seal of God which pro- 
claimed exemption from suffering refers to the 
pineal gland, or "spiritual eye," which is 
brought into use by spiritual growth, and is 
the mark of understanding.. He who has spir- 
itual sight, knows that evil is only relative, 
and that therefore the pit is really bottomless, 
— "there is no foundation to it." This under- 
standing alone can relieve man from physical 
suffering. Those who have not the seal in the 
forehead are not to die (or be annihilated), 
though they may long for death, but must "be 
tortured Five months" (must work out their 
salvation through experience, the Number 
70 



Five) ; and experience is the lash that "stings 
like a scorpion." 

Other Biblical Fives are numerous, and 
significant when read with understanding. 
Joshua killed Five kings and hanged 
Biblical them in a cave (subjected his Five 
Fives physical senses to his will. They 
are like kings, and will rule us if we 
allow them.) Jesus had Five wounds (sym- 
bolical of the suffering that accompanies "liv- 
ing in the flesh" before the spirit is resurrect- 
ed and dominates). 

Many names for deity are written with 
Five letters, and in each instance they refer 
to a God who incarnated in phys- 
Words and ical form. For instance, Allah, 
Letters Thoth (Hermes), and Jesus. The 
ancient Egyptians, with their 
wonderful knowledge of symbolism, had the 
greatest reverence for the letter E (corres- 
ponding to Number Five) and placed it over 
their temple entrances. The Hebrews like- 
wise honored their letter He, which was fifth 
in their alphabet. 



71 



XIV. Number Five in Personal 
Analysis 

/** ONSTRUCTIVELY: Five is the Num- 
1| ber of versatility, magnetic personality 

^■^ and intensity. Persons expressing 
through this Number demand change, variety, 
travel and excitement. Monotony is insuffer- 
able to the Five individual. He 
Personality does not like to do the same 
thing repeatedly. His enthu- 
siasms are intense but changeable. He is in- 
terested in everything under the sun, and al- 
ways seeks to know the "Why?" A love of 
mystery, adventure and the unknown are 
characteristic of the Five type. He is often 
found among students of the occult and mystic 
phases of life. He is interested in applied 
psychology, business efficiency and kindred 
subjects- His tendency is to go to extremes, 
in thought, action, and apparel. He is viva- 
cious, talkative, energetic, original, creative, 
ready and willing to help others, fond of com- 
panionship, and usually strongly attracted to 
the opposite sex. An aptitude for learning 
foreign languages, for memorizing, and for re- 
membering Numbers and faces is a blessing 
with which the Five type is often endowed. 
Life usually brings him much travel, and the 
opportunity to meet many people in all walks 
of life. 

72 



Negatively: When a Five individual 
slips to the negative plane of expression he 

often becomes enmeshed in a net of 
Obstacles limitations, many of whose causes 

can be traced to some abuse on his 
own part, and some of which seem to be re- 
sults of a law whose effects alone are seen in 
his present life. This type of individual finds 
it difficult to get ahead, but can do so by prov- 
ing his superiority over the obstacles that 
beset his path. 

Destructively : The tendencies which the 
Five must guard against are sumrrted up in the 

Three words, extremes, indulgence 
Extremes and abuse. He is swayed by dual 

influences perhaps more than any 
other vibration, and he must resolutely keep 
to the middle ground of continence in order to 
enjoy life's best. It is his mission in life to 
demonstrate the supremacy of the spiritual 
man over the material man ; to express his cre- 
ative power on the planes of art, science and 
religion ; to avoid the depths and shadows of 
life by ever climbing upward and facing the 
light ; to avoid the temptations of personal ex- 
cess or its opposite, asceticism, by living for 
and serving others. The Two extremes of 
genius and degeneracy are expressed through 
Five, and the person strongly influenced by 
this Number will need to live always at his 
highest, and to avoid tendencies to lower hi? 
personal standard, to procrastinate, to gossip, 
to prevaricate, and to influence others destruc- 
tively. 

73 



Vocational Fitness: Excellent salesmen, 
advertising managers, journalists, novelists, 
surgeons, educators, teachers of 
Versatility psychology, entertainers, and 
humorists are found among the 
Five types. They are suited to any vocation 
offering change, variety, travel, and the oppor- 
tunity for creative expression ; and will prove 
capable in positions where versatility, adapta- 
bility, magnetic personality, good memory, 
cheerfulness and enthusiasm are required. 

Physical Health : The Five individual is 
most susceptible to ills arising from over-in- 
dulgence or wrong influence in 
Moderation the appetites and passions. He 
will need to guard against habit- 
forming tendencies (when these are of a de- 
structive nature), should avoid stimulants, 
and cultivate moderation in diet. 

Colors : Pink, midway between the flame 
color of One and the Red of Nine, is the color 
which bears a message to the Numiber 
Pink Five individual. Pink is the symbol of 
generation, of life, wholesome physical 
well-being. Its message is to modify the 
forces of flame and red (which manifest de- 
structively in passion, constructively in abun- 
dant energy) and to preserve a balance of all 
life's forces. 



74 



XV. The Number Six 

TJT HE Number Six is primarily the Num« 
IIL ber of Mind. In the diagrams we have 
^^ described as representing spiritual 
man and his reflection in matter (the triangle 
in the upper half of the Circle of Being revolv- 
ed upon its base, or "reflected" 
The Number in matter) it will be observed 
of Mind that the line common to both 
triangles — the diameter of the 
circle — is longer than the other sides. 
This line which divides spirit from mat- 
ter (?), is the Line of Incarnation, and 
suggests the emphatic stress placed upon 
physical birth in the development of the 
individual. Conceiving the sides of the tri- 
angle to represent body, mind, and spirit, this 
line represents body, and mankind generally 
retains the stress upon his physical nature 
throughout his earthly life. All history testifies 
to the fact that mankind has centered his at- 
tention upon physical things, and on the grati- 
fication of his physical senses, to the detri- 
ment of his mental and spiritual development. 
75 



When this inequality is evened up, and all 
Three elements assume equal proportions, a 

very interesting and curious 

Evening up thing occurs. To be con- 

our tained in the Circle, the Two 

Development triangles, which have been 

made equilateral by adding to 
our mental and spiritual natures, and divert- 
ing or transmuting some of our physical ener- 
gies into these other channels of expression, 
must be overlapped. By this overlapping 
process, which raises the base of the lower 
triangle and lowers the base of the upper One, 
a Six-pointed star is formed. This process 
produces a third division of the Circle in 
which portions of the Two triangles inter- 
blend ; and is symbolical of the One element 
or attribute of man which can combine 
and unify the Two opposing elements existent 
within us, matter and spirit. That attribute is 
Mind. Through first realizing a divine image 
of perfect expression (the equilateral triangle), 
then manifesting this upon the physical plane, 
through our bodily health, and then combining 
these Two by the power of mind we are en- 
abled to understand the wonderful mystery of 
their relationship. By this means alone can 
we know the meaning of the Six-pointed star, 
the Seal of Solomon, and the emblem of the 
Jewish faith. Who has this understanding, 
who can interpret the mystery of Solomon's 
Seal (the Seal of the Soul-of-man, or sun-man) 
has wisdom. 

76 



Six has often been called the Number of 
Motherhood, and doubtless derives this signifi- 
cance from its association with 
The Number the power of mind, Wisdom, 
of which has been called the 

Motherhood World-mother. Six forms the 
second of Three series of Three 
(the Nine digits) designated as the Triple Tri- 
angle- In that sense it would be considered as 
having a feminine force. Being Three times 
Two, it also bears a close relationship to Five, 
the sum of its factors. Six is called the Num- 
ber of marriage (motherhood suggested 
again) the extension or ultimate of the Five 
idea, Five being the Number of man, sex, and 
creation or generation. 

Six is associated with the idea of Labor 
(as in the travail of motherhood, or child- 
birth) because of the Six days 
The Number of labor and the Six days of 
of Creation (Gen. 1:31; Exodus 

Labor 20:9-11 ; Luke 13 :14) ; and in a 

slightly different aspect the 
same thing is suggested in Proverbs, when 
Solomon counsels : "Go to the ant, thou slug- 
gard ; consider her ways and be wise." This 
passage suggests the Number Six in various 
ways; the ant is a Six-legged creature noted 
for its industry ; and wisdom is also suggested 
by the Number Six. Moreover, the admoni- 
tion occurs in the 6th chapter and 6th verse of 
Proverbs — a fact to which the Curtisses call 
attention. Six seems to be peculiarly associat- 
77 



ed with Nature's working forces, and with the 
elements; and is declared by some writers to 
be the Number of the elementals. The Book 
of Revelation tells of the disturbance of natui- 
al forces which accompanied the opening of 
the Sixth Seal of the Book of Life (Rev. 6: 12). 

The Number 666 referred to by St. John 
(Rev. 13:18) strikingly portrays the signifi- 
cance we have ascribed to Six. 
The Number "Here is wisdom" (Six is the 
of the Number of wisdom). "Let him 

Beast that hath understanding count 

the Number of the beast ; for it 
is the Number of a man ; and his Number is 
Six hundred Threescore and Six." This is a 
direct reference to numerical symbolism, and 
clearly indicates that "the beast" is neither the 
Pope or the Kaiser, nor any single individual, 
but refers to "mortal mind," or "error mind" 
as it has long been called by the mystics. Any 
"man" who believes in the great illusion of 
miatter is "the beast." There are many such; 
the vast Number of people who cannot con- 
ceive of anything being real which is not 
tangible to the physical senses, and who believe 
in an opposition or antagonism between spirit 
and matter. Whereas we know (and have 
Paul's word for it in the 18th verse of Chapter 
Four of Second Corinthians) that the things 
which are apparently real and can be sensed 
physically, are actually temporal, and pass 
away. This belief in the reality (by which is 
meant permanence of form) of material things, 
7S 



and the indulgence in sense gratification to 
which such a belief leads, are the cause of the 
"plagues" foretold in Revelation. 



XVI. The Number Six in Personal 
Analysis 

/gtONSTRUCTIVELY: Six manifests in 
IJ I poise, adjustment, strong mentality 
^^ and service. A person who expresses 
the constructive influence of this Number is 
reliable, thrifty, industrious, sympathetic and 
fond of the association of other 
Adjustment people. He is a calm, restful per- 
sonality whose influence in the 
sick room is beneficial and restorative. 
The Six is likely to find his life filled with the 
demands made upon him by other people, and 
he is frequently called upon to com'plete tasks 
which someone else has begun and left un- 
finished. His Number corresponds to Satur- 
day in the week, and reflects many of the ideas 
which are popularly associated with the day, — 
the busy finishing up of the week's work, and 
preparation for Sunday. The Six type of in- 
dividual has been aptly called the comforter. 
He loves harmony and is distressed by harsh, 
discordant noises. He is usually musical, with 
an especial aptitude for stringed instruments, 
and very often has a pleasing voice of medium 
range, baritone or contralto, of full, rich quali- 
ty. He is somewhat artistic, and seeks to 
combine artistic expression with practical ser- 
vice. He is frequently connected with philan- 
80 



thropical or humanitarian projects or institu- 
tions, or governmental service. 

Negatively : The negative influence of Six 
is that of unwilling service which makes work 
labor and service servitude. It 
Listlessness manifests in a tendency to brood 
over real or imaginary troubles, 
to morbidity, and lonely introspection. List- 
lessness, indifference, and a disregard for obli- 
gations characterize this expression. 

Destructively: The destructive influence 
of Six manifests in officious zeal, in anxiety 

and disturbance which makes the in- 
Officious dividual influenced by Six more 
Zeal restless and disturbing than poised 

and restful. This type of Six is often 
found in lodges and fraternities (the Six is usu- 
ally a "joiner") among those who voluntarily 
assume duties and then fail to fulfill them. 
Their intentions are usually the best, which 
makes them a little more trying to deal with. 
They fail because they assume more than they 
can do, overestimating their ability and capa- 
city to serve, in their eagerness to be obliging. 
They need praise and approval for their happi- 
ness, and are very much agitated and distress- 
ed when the inevitable criticism of their ineffi- 
ciency comes upon them. They are incessant 
talkers, agreeable and social by nature, and 
their friendliness and extravagant offers of co- 
oDeration are often times quite disarming. 
81 



Vocational Fitness: The Six individuals 
make good nurses and physicians, are often 

found to possess marked musical and 
Service artistic talent, are successful heads of 

institutions, ministers, social service 
workers, housekeepers, and practical humani- 
tarians. In business they are frequently found 
to be insurance men, undertakers, solicitors, 
lawyers, dressmakers, milliners and housekeep- 
ers. 

Physical Health : Worry is One of the be- 
setting sins of the Six type, and brings in its 

wake a long train of ills such as ner- 
Worry vousness, heart trouble, and defective 

eyesight and hearing. Their worry is 
usually more for others than themselves, and, 
as is generally true of worry, accomplishes 
little good in compensation for its bad effects. 
Color : Orange is the color most strongly 
related to Six, and its message is whole-ness 
and invigoration, — the blending of 
Orange red (life, love and energy) with yel- 
low (wisdom). It should inspire 
all those who are working through the influ- 
ence of the Six vibration to temper their affec- 
tions, sympathies and energies with wisdom ; 
and to remember that the best way to be of 
real service in the world is to help others bear 
their burdens, rather than merely to be relieved 
of them. 



82 



XVII. The Number Seven 

TTT HE NUMBER SEVEN is symbolical of 
l|L fulfilment, fullness, completion. In 
^■^ the soul development of the individual, 
Seven denotes the completion of the cycle of 
physical labors, the culmination of the struggle 
between man's good and evil 
Material physical tendencies. When he 
Completion has labored for Six days (sym- 
bolizing cycles, or initiations) 
there comes a blessed period of rest, when 
the evolving soul pauses and looks back 
upon his efforts, as One who, climbing 
a steep mountain slope, stops to rest 
and trace his progress, before continuing 
the arduous climb. If we could not sometimes 
make these pauses, get our breath, and satisfy 
ourselves that our efforts have not been futile, 
it is doubtful if we could retain the courage 
necessary to complete our journey. 

The sages of old recognized this fact, and 

in the Bible we find Seven days in the seventh 

month set aside as a time for 

Retrospection feasting (Lev. 23:41) ; and it is 

and commanded to observe the 

Introspection seventh day and the seventh 

year as periods of rest. Even 

as these appointed times for rest were observed 

83 



objectively, so there is, in the hidden, inner 
world of the soul, an appointed time for medi- 
tation and prayer, symbolized by the Number 
Seven ; preparing the Initiate for the labors ot 
Eight, when he shall meet and face the Dwell- 
er; and of Nine, when he must harmonize Four 
and Five, preparatory to their mergence in 
Ten. 

Seven is the Number of the fullness of all 
things pertaining to the material world. It 
Numbers the notes of the musical scale, 
Some the colors of the rainbow and the spec- 
Sevens trum, the vowel sounds of speech, the 
days of the week and of creation, and 
the wonders of the world- The seventh son of 
a seventh son is popularly supposed to possess 
extraordinary psychic powers. We speak of 
the Seven seas, and every seventh wave of the 
sea has an added power. Seven is the common 
divisor of the time required in the gestation of 
animals, and children are sometimes born at 
Seven months. 

Many philosophers divide the life of man 
into Seven parts, comparable to Seven cycles. 
It is commonly believed by occultists that the 
Seventy years alloted to man in the Bible are 
not to be interpreted literally, but symbolize 
Seven cycles, in each of which man shall pass 
One initiation, cfr learn One lesson. The Sev- 
en initiations are frequently associated with 
the Seven vices and virtues, and with the 
Sevenfold aspects of deity. Shakespeare, in 
"As You Like It," describes the Seven ages of 
man, and Jean Ingelow, in "Songs of Seven," 
84 



similarly described Seven periods in the life of 
woman. 

The human body has Seven obvious, or ex- 
ternal parts, enumerated by Westcott as the 
head, chest, abdomen, Two legs and 
Human Two arms. There are likewise Seven 
Sevens principal internal organs necessary 
to sustain life. The human head 
has Seven apertures; eyes, ears, nostrils, and 
mouth. There are Seven inflections to the 
voice in articulation ; Seven evacuations of the 
body; Seven great systems of tissue, each of 
Seven varieties; Seven parts each to the eye, 
the ear, the heart, the brain, and the nervous 
system ; Seven functions of the body, Seven 
layers to the skin. While we usually think of 
having only Five senses, it is pointed out that 
we actually have Seven, of which the more 
acute, mental perception and spiritual under- 
standing, remain comparatively undeveloped. 
The soft tissues of the body, it is estimated, 
are renewed every Seven months, and every 
element of the body is completely changed in 
Seven years. 

Madam Blavatsky, in her "Secret Doc- 
trine," and other occultists in other works, tell 
us that there are Seven great cy- 
The Seven cles in the development of man- 
Great kind upon the earth; each of 
Races which produce a Great Race ; and 
each Great Race, in turn, is sub- 
divided into Seven Sub-races. These Races 
and Sub-races do not begin and end abruptly, 
but merge into One another, so that part of 
85 



humanity belong to One and part to another, 
according to individual development. The 
present Great Race, the Ayran, is the Fifth 
Great Race, and mankind is theoretically in the 
Sixth sub-division. Most of humanity, how- 
ever, rather lags behind this position, and is 
said to be in the Seventh Sub-race of the 
Fourth, or Atlantean, Great Race. 

Theosophists teach that man has Seven 
bodies ; the physical, etheric double, astral, 
lower mental ; higher, budd- 
The Seven hie, and the Self, or user of 
Bodies of Man these. Each of these ve- 
and Garth hides functions and is fo- 
cused upon a different plane 
of matter, having successively higher rates of 
vibration, and consisting of more attenuated or 
subtle substance. Ordinarily we are consci- 
ous, through the senses, of only One of these, — 
the physical body ; but mediums occasionally 
see the etheric double and astral forms, and 
trained psychics have, in some cases been con- 
scious of the higher, less tangible forms. This 
leads to the statement, also theosophical, that 
the earth is similarly constituted ; that is, that 
the earth we see, and upon which we function, 
is but the lowest form of a world chain of 
Seven planets, each of which is tangible upon a 
different plane of matter. 

Ancient astrologers considered Seven 
planets in their calculations, enumerated be- 
low, and have formulated cor- 
Celestial respondences between these 
Correspondence planets, (based upon their 
orbital proportions, and the 
86 



digitary numerical value deduced therefrom) 
and the Seven virtues, Seven deadly sins; the 
vowel sounds, colors, notes of the musical 
scale, and days of the week. 



Planets 



Virtues 



Vices 



Vowels 



Mars 


Strength 


Wrath 


o 


Sun 


Faith 


Pride 


i 


Mercury 


Prudence 


Idleness e 


Saturn 


Temperance Gluttony oo 


Jupiter 


Justice 


Envy 


u 


Venus 


Charity 


Luxury ee 




(Love) 






Moon 


Hope 


Avarice a 


Colors 


Notes 




Days 


Red 


do 




Tuesday 


Orange 


re 




Sunday 


Yellow 


mi 




Wednesday 


Green 


fa 




Saturday 


Blue (Purple) sol 




Thursday 


Indigo 


la 




Friday 


Violet 


si 




Monday 



Biblical Sevens are entirely too numerous 
to be listed in a book of this nature, and their 

symbolism will be so readily grasped 
Biblical as to make elaboration of the 
Sevens thought involved superfluous in the 

majority of instances. Beasts to be 

used for food were taken by Sevens into the 

ark, others by Twos (Gen. 7:2), giving the 

Chapter and verse Numbers which locate this 

87 



reference an especial interest. Gen. 21 :23 
speaks of Seven ewes given to bind an agree- 
ment, and Gen. 29:18 tells of Jacob's Seven 
years of service for Rachel. The dual aspect 
of Seven is shown in Joseph's dream of the 
well and ill-favored kine, and the full and thin 
ears (Gen. 41) reminding us that Seven is 
"the fullness of good or evil." In the destruc- 
tion of Jericho (Jos. 6:4-16) Seven priests 
bore Seven trumpets Seven days; and after 
they had encircled the city Seven times the 
walls fell- When we know that Sheba means 
Seven, the Queen of Sheba's visit to Solomon, 
and her endorsement of his learning, assume 
added significance. She was the Queen of the 
"south" (I. Kings 10:1 and Math. 12:42) 
which means the physical or material realm ; 
and her name would signify the perfection of 
that realm. Thus Solomon is shown, by 
means of a story, to have passed the exhaust- 
ive examination which would require of him 
the fullness of material wisdom, or perfection 
in the understanding of material things. 
Elisha ordered Naaman to be cleansed of lep- 
rosy by dipping Seven times in the river Jor- 
dan (II. Kings 5:10-4)- Jordan is the River 
of Life ; by dipping Seven times into this 
stream, is symbolized the Seven initiations 
which everyone must undergo to be rid of 
mortal limitations, here referred to as leprosy. 
Solomon's temple (the human body) was 
finished in the twelfth month of the sixth 
year, making Seven years. (No doubt this is 
a thinly veiled reference to the Seven (ty) 



years alloted to man, for the building of his 
fleshly temple). See Ezra 6:15. The Book of 
Esther, with its wonderfully-told story of 
Ahasuerus, Mordecai and Esther, abounds in 
Sevens. There were Seven princes, Seven 
chamberlains, Seven maidens, Seven days of 
feasting, and it was in the seventh year that 
Esther came to the king (Esther 1:5-14; 
2:9-16). The sixth chapter and 16th verse of 
Proverbs enumerates Seven things which are 
"an abomination to the Lord," and in the first 
verse of the ninth chapter we are told that 
"Wisdom hath builded her house, she hath 
hewn her Seven pillars." The Sevenfold Spirit 
of the Lord is described in Isaiah (11:2-4), as 
wisdom, understanding, counsel, might, know- 
ledge, fear (respect) of the Lord (Law), and 
wise judgment. 

Revelation is a book of Numbers, and 

without a knowledge of numerical symbolism 

cannot be understood. The Seven 

Sevens spirits and Seven stars (3:1) re- 

of fer to the Seven churches which 

Revelations are in Asis (1:4) and these in 
turn refer to the Sevenfold mani- 
festation of spiritual truth. Paul explains this 
in the 12th chapter of first Corinthians: "As 
the body is One and hath many members, and 
all the members * * * are the One body ; 
so also is Christ (Truth). But all these 
worketh that One and the selfsame spirit, di- 
viding to every man severally as he will." 
Other interpretations will suggest themselves 
89 



to the studen. It would take a book to do 
them justice. 

Andrew Jackson Davis, founder of the 
Harmonial Philosophy, tells of Seven spheres 

in the heavenly world, and de- 
Other scribes them. The expression 
Religious "the seventh heaven of delight" is 
Sevens familiar, though only the newer 

cults seem to have given it seri- 
ous meaning. The Number Seven has been 
considered sacred to many of the gods of my- 
thology, and every day of the week has been 
sacred to some religious system. Wherever 
One finds mysticism in religion (and where is 
it not?) there is the Number Seven. The 
Kabbalah calls it the "great Number of the 
Divine Mysteries." "The Voice of the Sil- 
ence" calls the initiate who has passed his 
seventh degree of initiation "the happy one-" 
The Hermetic philosophy is based upon 
Seven principles : Mentalism, Correspond- 
ence, Vibration, Polarity, Rhythm, Cause and 
Effect, and Gender. 



90 



XVIII. Number Seven in Personal 
Analysis 

/jtONSTRUCTIVELY: Seven is the 
1J I Number of quiet refinement, of ideals 
^■^ rather than action, of reflection and 
meditation. It bears with it the spirit of the 
Sabbath Day, and suggests the atmosphere of 
dignity, reserve and reverence in- 
Reflection spired by the stained-glass win- 
dows of a cathedral. The Sev- 
en likes very m!uch to be waited upon and 
shown attention, to be well-groomed, and to 
avoid contact with the sordid phases of life. 
He is often compelled to live a somewhat soli- 
tary life due to an attitude of reserve which 
even his closest friends find difficulty in pene- 
trating. He is talkative at times, and is most 
so when trying to conceal some emotion which 
he feels very deeply- The secretive instinct is 
strong in the Seven type of individual. He is 
fond of nature, particularly if he may contact 
it in a way which will not soil his hands, and 
he loves flowers. He is frequently connected 
in a business way with enterprises having to 
do with products of the earth. 

Negatively: The Seven type quite fre- 
quently makes himself miserable by reason ot 
91 



an exaggerated sensitiveness, and 

The the consciousness of inability to 

Recluse give expression to his friendliness 

and affection. He feels that, he is 

mistreated and misunderstood, and is likely to 

become a recluse, nursing grievances which he 

would far better overcome and forget. 

Destructively: The destructive Seven Is 
very difficult to get along with; erratic, de- 
manding much attention, unwill- 
Dogmatic ing to render service in return, 
critical and fault-finding ; condem- 
natory of opinions which do not coincide with 
his own rather narrow views, and ag-gravatlng- 
ly supercilious in his attitude toward others. 

Vocational Fitness: The Seven type is 
often a good executive, — an unseen power be- 
hind "big business." He is 
Conservative well suited to all kinds of em- 
ployment which place emphasis 
upon refinement, artistic ability, and love of 
beauty. He makes a good florist, horticultur- 
ist, manager or proprietor of the so-called 
art shops, clergyman, organist and writer. 
He is sometimes found in politics, and in such 
instances is a factor of the conservative ele- 
ment. 

Physical Health : The spleen is the or- 
gan of the body most likely to be affected In 
cases of ill-health, or to cause 
Repression trouble. Contact with nature is 
needed by persons of the Seven 
type. Physical difficulties are often the result 
of mental repression. The natural remedy, 
92 



self-expression, is. most harmoniously express- 
ed through art, music and writing. 

Colors: Steel and purple are related to 
Seven. Purple is a symbol of power, and its 
message is that power must manifest in serv- 
ice to be constructive. 



® 



XIX. The Number Eight 

J"Jf HE Number Eight is the Number of 
I IT judgment, wherein the human soul is 
^■^ brought before the "power" (symbol- 
ized by earthly or material rulers in Paul's 
Epistle to Romans), and is obliged to face his 

real self and be judged. This 
The Number "power" is the Dweller on the 
of Judgment Threshold already referred to, 

and is ofttimes described by 
mystics as a terrible, awe-inspiring mon- 
ster armed with a sword (the Two- 
edged sword of Truth, which cleaves the 
true from the false) and sitting in 
judgment upon all who seek to pass beyond 
Maya, the realm of materiality, into the world 
of real, or spiritual, things. Paul's letter to 
the Romans hints at the real nature of the 
Dweller as "the minister of God to- thee for 
good"; not some exterior, fearsome deity of 
vindictive power, but the dweller on the 
threshold of every human soul, — the perfect 
idea which God meant each of us to express- 
Sooner or later we become conscious of this di- 
vine Self, this perfect pattern by which our 
life should be drawn ; and in the degree that 
we have or have not been faithful in the ex- 
pression of this divine Self, we are terrified or 
unafraid as we face the Dweller. 
94 



The symbolism of the mystics accurately 
portrays, as occuring in the objective or sense 

world, what actually takes place, 
When Self by analogy, in the spiritual 
Meets Self realm, when man judges himself; 

when the self meets the Self. No 
judgment could be more terrible to the erring 
soul than to see this comparison between what 
he "might have been," — his possibilities, — and 
what he has given expression. So unless he 
has honestly learned the lessons of the Seven 
initiations of the material plane, he will be 
overconte with fear and discouragement; and 
will once more cast himself back into the ma- 
terial vibrations of the Cycle, or Wheel, of 
Seven, to review the lessons he should have 
learned more carefully. Sir Edwin Arnold 
describes the manner in which this Self-judg- 
ment acts, thus: 

"Ye suffer from yourselves. None else 
compels, 

None other holds you that ye live 
and die, 

And whirl upon the wheel, and hug 
and kiss 

Its spokes of agony, 

Its tire of tears, its nave of nothing- 
ness." 

95 



As a part of our divine heritage from the 

Infinite, we inherently know the Law; and it 

is this knowledge within us that 

The Judge judges, and condemns or justi- 

Within fies. When we know that we 

have "walked in our integrity'' 

(worked with the Law) we can approach the 

Dweller without fear, and though we have not 

entirely "fulfilled the Law/' the conviction 

that we have been faithful to the best light 

which is ours, gives us courage and fortitude. 

Eight is sometimes cited as the Number of 
Death and Destruction, and in a sense this ap- 
appellation is correct, for Num- 
Death and ber Eight means death to the 
Destruction old, the evil, the wrong, the un- 
just, the undeveloped, to make 
way for the new, the pure, the gpod, the just; 
that the Law may be fulfilled, and Truth glori- 
fied. To those who see its influence in the 
light of the Spirit, Eight signifies justice, opul- 
ence, health, renewal, progress. Granted 
that Eight means death, the thought is not 
alarming to those who have spiritual under- 
standing, for Death is man's best friend. The 
writer recalls an experience in which a little 
creature of the elements came to him, giving 
the name "Yama," and declaring himself to be 
a true friend. Learning the meaning of his 
name (death) was startling; but he still insis- 
ted upon the truth of his friendship. This ex- 
perience was, of course, symbolical ; but the 
writer has often been reminded of its funda- 
mental value- The wise man dies daily, — to 
96 



old concepts, old habits, old methods of think- 
ing and living, destroying and purging from 
his life all that he knows to be undesirable, or 
detrimental to his spiritual progress. He 
sees that what is death to mortal eyes, is birth 
to broader vision ; and that destruction is, in 
larger sight, the beginning of a new era of 
growth. 

Eight deals with the hidden, invisible ele- 
ments of existence ; it is potent in its force 

and power, yet the operation of that 
Hidden potency is known only to the few. 
Forces The sacred literature of the world 

contains comparatively few referenc- 
es to it ; not nearly so many, for instance, as to 
Seven. 

It will be found, however, in both the Old 
and New Testaments, that very frequently 
chapters or verses or both, whose 
The digitary value is Eight, deal with the 
Psalms subjects of which Eight is the sym- 
bol. The Psalms are replete with 
numerical symbolism, and their content ma_y 
be foretold quite accurately by reference to the 
Number given them. Observe the frequent 
references to Judgment, Justice, Compensa- 
tion, the operation of the Law (Lord) and the 
cleaving of good and evil, in Psalms adding 
Eight. The first verses of the 8th, 17th, 26th, 
and 71st; and the 8th verse of the 35th, are all 

cases in point. 

97 



One of the few direct references to Eight 
found in the Bible, is regarding the little under- 
stood rite of circumcision. It is 
An Ancient interesting to observe that the 
Spiritual Rite command "He that is Eight 
years old shall be circumcised" 
occurs in the 17th chapter of Gensis, 12ti 
verse) ; as by digitary reduction Seventeen be- 
comes Eight. We must refer to other passag- 
es to gain an intimation of the true meaning 
of circumcision ; for instance, in writing to the 
Colossians (2:11) Paul speaks of putting off 
the sins of the flesh by circumcision in Christ 
(truth or spiritual understanding) ; and says 
farther on (3:9) "Lie not to One another, see 
ing that ye have put off the old man with his 
deeds ; and have put on the new man, which is 
renewed in knowledge after the image of Him 
that created him ; where there is neither 

circumcision nor uncircumcision, 

but Christ is all." It is plainly evi- 
denced, then, that the real significance of cir- 
cumcision was not physical, excepting second- 
arily, but that it was a symbol of "putting off 
the old man" (the man of material beliefs and 
tendencies ; the undeveloped, limited conscious- 
ness) and "putting on the new man, renewed 
in knowledge after the image of Him" (Christ, 
Truth, — the symbol of the perfected, spiritual 
man, of whom we are the intended prototype') . 
When we have put on this new man; that is, 
when we have entered the enlarged spiritual 
consciousness of our possibilities and ultimate 
destinv, "there is neither circumcision nor un- 
98 



circumcision" for these are of no import. 

Eight hundred Eighty-Eight is the Num- 
ber of Jesus, and forms a contrast with Num- 
ber Six hundred Sixty-Six, the 
Jesus and Number of the Beast. As previ- 
the Beast ously explained, 666 is the Num- 
ber of the Lower (or Mortal) 
Mind, and by the same system of kaballism, 
888 is the Number of the Higher (or Spiritual) 
Mind, so the contrast still holds, and we are 
given a hint as to the meaning of these Two 
prominent figures in sacred writ, — Jesus and 
the Beast. 

An Associated Press item, headed "Num- 
ber Eight Fateful for Kaiser" has recently 

been given wide publicity, and 

Sinister may prove interesting to the stu- 

Influence dent of numerical values. To those 

of Eight who fail to recognize the Two-fold 

influence of every Number, positive 
and negative, constructive and destructive, it 
may serve to strengthen the prevalent belief in 
the sinister influence of Eight: 

"Two German emperors died in 
1888. Two attempts were made on the 
kaiser's life in 1878. Frederick Wil- 
liam Fourth's mental disease com- 
pelled him to make way for a regency 
in 1858. The year 1848 brought revo- 
lution. Frederick the Great suffered 
his severest defeat in 1758 at Hoch- 
99 



kirch. The Thirty years' war began 
in 1618. The Great Elector died in 
1688, Elector Johann Sigismund in 
1608, and Elector Johann George in 
1598. The crowning disaster came in 
1918." 



lUl) 



XX. Number Eight in Personal 
Analysis 

y^tONSTRUCTIVELY: Eight is the 
If I Number of leadership, justice and 
^*^ judgmient, commerce and freedom- Per- 
sons of this Number seem to desire almost 
more than anything else, freedom from eco- 
nomic limitation. They are hard 
Leadership workers, with an unusual ability 
to bring forth in others the ex- 
pression of their best. They make splendid ex- 
ecutives, organizers, and promoters, and are 
successful in gaining the good will, confidence 
and co-operation of others. They are good 
talkers, convincing in the presentation of their 
ideas; and impress others with their inclusive- 
ness and keen sense of justice and tolerance. 
Letter-writing is One of their well-developed 
faculties as a rule. Their lives are generally 
more governed by intellect than intuition, al- 
though they have both in marked degree. 
They are usually decided in their opinions, 
have the tendency and ability to win other 
people to their way of thinking, are dominant, 
forceful, executive leaders. Life usually asso- 
ciates them with large crowds, people of prom- 
inence, frequently civic enterprise, travel, and 
organization. 

101 



Negatively: We are all mixtures of 
hopes, fears, strength and weakness, and in our 
times of wavering and uncertain- 
Limitation ty we are most likely to express 
the negative influence of those 
forces of vibration which our Numbers ex- 
press. This is true of all people, and all vibra- 
tory forces. In the Eight influence it mani- 
fests through fear of want, through actual 
material limitation, the necessity of fulfilling 
obligations to poor relations, friends in need, 
and even to people who seem to have no valid 
claim upon One's energies. The Eight indi- 
vidual who has allowed himself to be domin- 
ated by this negative influence is often seen 
expressing through financial want, struggling 
against odds, using his fine forces for humble 
service when he might be occupying a place of 
affluence which would enable him to render 
much greater service both to himself and those 
who have become dependent upon him. He 
talks too much. 

Destructively: The unscrupulous Eight 

makes domination of leadership much as does 

the One, but in a more powerful 

Domination way- He manifests the extreme 

and therefore undesirable action 

of the constructive expression, acting upon 

hasty judgment, and sweeping others along 

with him by the force of his personality. He 

antagonizes by his too blunt expression of 

opinion, on the One hand, or uses his powers 

of persuasion to advance selfish interests on 

the other. In the lower walks of life the 

102 



Eight individual sometimes becomes a "confi- 
dence man," a pitiful but unscrupulous parody 
of his higher, true Self, who merits confidence 
and a wide following. 

Vocational Fitness : The Eight is the na- 
tural leader and executive. He is suited to 
comlmercial enterprises wherein a 
Executive strong personality, persuasive 
powers, fluent speech, ability as a 
letter-writer, and organizing or promoting 
power are desired. He is often very success- 
ful in banking, brokerage, stocks and bonds, 
insurance, and financial projects generally. He 
is often a powerful public speaker, and is 
found among the great orators both in religion 
and statesmanship- The Eight is, moreover, 
of an inventive turn of mind, and couples with 
this ability that of utilizing the inventions of 
other people. Every Eight does not become a 
great statesman or financier, nor does every 
Nine become a great artist or writer, — but the 
influences which will help him to attain to 
these are present in either case. 

Physical Health : The Eight individual is 
said to be particularly susceptible to diseases 
which manifest through growths, such as tu- 
mors ; and to stomach trouble. 

Colors : The colors of canary yellow and 

tan are especially related by Number to Eight. 

Yellow is the color of wisdom, and 

Wisdom the Eight individual needs to be 

mindful of the importance of wisely 

and justly using all of his faculties; to make 

the symlbolism of yellow as it finds corres- 

103 



pOndence in him, expressive of its highest 
power, wisdom, — the priceless possession, — 
rather than its lowest form of scheming intel- 
lect which manifests through what is popular- 
ly called "the yellow streak." 



104 



XXI. The Number Nine 

~ki N NUMBER NINE are summed up all 
*l I the forces of the other digits. It is the most 
^"^ powerful Number of all in the sense that 
it is the most inclusive. Nine is the Number 
of The Triple Crown, which is the spiritual 
symbol awarded the Initiate who 
The Triple has successfully passed The 
Crown Dweller. It is emblematical of 
attainment on all Three Planes of 
Being, physical, mental and spiritual. When 
a student at school has creditably com- 
pleted his course of study, he is award- 
ed a diploma in recognition of his at- 
tainments. So likewise, the Initiate in 
the wonderful school of materal exist- 
ence is awarded The Triple Crown when 
he has successfully passed his final examina- 
tion and has been found worthy. 

Nine is a symbol of man having become 
more than man. The figure Nine is a literal 
representation of this idea, portray- 
Diversity ing the upright figure of the Initi- 
Through ate, overshadowed by the Circle of 
Unity his Godhood, or merging into One- 
ness with his Source. The printed 
form of the figure Nine suggests another phase 
of its meaning: from the original state of be- 
ing, i. e., unconscious union with God symbol- 
105 



zed by the Circle, man has evolved his own 
individuality and has trod the Ninefold path 
represented by the digits. The passage of the 
soul from unconscious union with God to con- 
scious union with Him, presents Nine Great 
Lessons to be learned. The digits are the ex- 
terior representations of these initiations, and 
each One in its formation suggests the lessons 
which the corresponding initiation requires to 
be learned. 

By many mystics, Number Nine is con- 
sidered a very difficult Number to work with, 
and is avoided. The reason is clear 
The since Nine bridges the gap between 
Tester physical and spiritual vibrations. It 
is the most exacting and the most per- 
sistent of all Numbers ; it is the supreme Test- 
er, demanding the utmost from the Initiate 
who would brave its requirements and seek to 
merge back into the spiritual and perfect At- 
one-ment symbolized in the Number Ten. He 
who Would add to the Crowns of physical and 
mental attainment, symbolized in Three and 
Six, that of spiritual attainment symbolized 
by Nine, must have come far along the path 
indeed ; he must be firm in his choice between 
Good and Evil, for Nine is the Number of these 
Two forces. The great potency of Nine makes 
it a tremendous power for either good or ill, 
as the Initiate may choose ; and because he 
sometimes falters and is unable to pass its ex- 
acting demands of right-use, yielding to the 
powers of evil and using for his own rather 
than the general good, the knowledge he has 
106 



previously acquired, Mine is often called the 
Number of Black Magic- It has very much 
the same significance as Five in this connec- 
tion, but with greater power. Involved in the 
One are the powers which find their harmoni- 
ous and balanced expression through Nine. 
Five stands mlidway between these Two, and 
expresses the pivotal point on which the latent 
possibilities of the One hinge. It is the ful- 
crum on which the Rod of Power is balanced. 
The aspiration of man is revealed in the 
formation of its figure. The inherent long- 
ings and aspirations of man, as he 
Aspira- journeys along the part of attain- 

tion ment, are simply and eloquently por- 
trayed ; the Divine urge to become 
One with God. The fulfilment of that hope 
is seen when man is raised to the side of the 
Creator and "walks before Him perfect." 
This meaning of Nine is accurately presented 
in Genesis 17:1, "And when Abram was Nine- 
ty years old and Nine, the Lord appeared. . . . 
and said unto him, I am the Alm'jghty God; 
walk before me and be thou perfect." The 
Nine (99 — 18 — 9) is commanded to be perfect 
in Ten ; the upliftment of man to Godhood. 

Number Nine has been called "bringing 

to an end," says Westcott, because the human 

offspring is borne Nine months by 

The its mother, after which it must be 
Finished born again. He might have added 

Work also that it is the last of the digits 
and culminates the first grand Cy- 
cle of Initiation. Frederick L. Rawson, the 
107 



famous London metaphysician, who has made 
something of a study of Numbers and their 
potency, refers very significantly in his book 
"Life Understood/' to the relation of Nine to 
the 12,000 of each tribe, who were the elect 
of God. He says "Every group of Numbers 
can be reduced to its fundamental value by 
simple addition, namely: adding them to- 
gether until you have a single digit For in- 
stance, 144,000 adds up to Nine, which refers 
to the end of the material counterfeit world ; 
this being the special significance of that 
Number." While we might not altogether 
agree with Professor Rawson, that the materi- 
al world is "counterfeit," since it is a mani- 
festation of God's Will, we believe we can 
see his viewpoint, which is evidently, that the 
material world is not real in the sense that it 
is the changeable, evanescent and temporal 
form assumed by the "One Reality." In that 
sense we can accept Professor Rawson's in- 
terpretation, for by an understanding of the 
Ninefold path along which we must travel in 
our "journey back to God," we gradually 
overcome the many illusions of appearance 
which the material world presents. By un- 
derstanding them and realizing that they are 
evanescent in their nature, we verge upon the 
great truth that the only reality there is, is 
God, and that we express that reality through 
becoming consciously at-one with Him. Be- 
cause of this conception, the really wise stu- 
dent will not make the mistake of depreciating 

the wonder and beauty of the material plane, 
108 



but will appreciate it knowingly ; and knowing 
appreciation is the only true appreciation, af- 
ter all. Nine represents Unity in Multiplici- 
ty ; it is the symbol of matter in that it reveals 
matter in its true nature. 

Mathematically Nine is the basis of many 
interesting combinations. Multiplied by any 
Number it always gives a product 
The Per- the sum of whose digits will add 
sistence Nine; thus 9 times 5 — 45 — 9. If 
of Nine any Number of Two or more fig- 
ures is reversed and the smaller is 
subtracted fromj the larger, the result will be 
a Number whose digits add Nine ; thus 81 
minus 18 equals. 63, whose digits add to 9. 
The sum of the Nine digits themselves equals 
45, which reduces to 9, and if the Number 
123,456,789 be subtracted from 987,654,321, the 
result is 864,197,532, which result includes all 
of the Nine digits and adds 45. If the sum of 
the digits of any Number reduces to a digit 
other than Nine, that Number will be the re- 
mainder from the actual process of division 
by Nine ; thus the sum of the digits of 287 — 17 
—8. If 287 is actually divided by Nine, the 
quotient will be 31 and the remainder 8- The 
following interesting computation is variously 
quoted, and credited to the mathematician, 
Neuberger : 

12345679 x 1 x 9—111111111 
12345679 x 2 x 9—222222222 
12345679 x 3 x 9—333333333 
12345679 x 4 x 
109 



12345679 x 5 x 9—555555555 

12345679 x 6 x 9—666666666 

12345679 x 7 x 9—777777777 

12345679 x 8 x 9—888888888 

12345679 x 9 x 9—999999999 



110 



XXII. Number Nine in Personal 
Analysis 

/ft CONSTRUCTIVELY : Nine is express- 
II I ive of brotherhood, inclusion, generosi- 
^*"^ ty, expression through the arts and 
sciences, public speaking, writing, teaching, 
and humanitarian endeavor. It is said of the 

persons whose strongest 

The Emotional Number is Nine that they 

Type attract more love than any 

other group of people. They 
have a very strongly emotional nature, 
and are keenly sensitive to suffering 
and injustice in the world. They are 
the friend of the downtrodden, the helpless, 
the mistreated, whether these express 
through human form or in the humbler forms 
of animal life. They are likely to be generous 
to a fault in big things, and contrastingly 
mean in little things. They have a keen sense 
of the comic as well as the tragic phases of 
life, and are inclined to be swayed from ex- 
tremes of light-heartedness to deepest melan- 
choly. They are impulsive, and say things 
they do not mean, often wounding those they 
*ove the most. They have a rather unhappy 
faculty of being oblivious to others' regard 
for them, and of unintentionally hurting 
people's feelings. But they are just as quick 
111 



to try to make amends for their impulsivenesr 
and thoughtlessness, and when their more 
serious nature is aroused, are capable of much 
tact and gentleness. Their sensitiveness to 
the light and shadows of life gives them power 
of dramatic and literary expression. Nine is 
the most expressive of all the Numbers, and 
in interpreting its : presence in a name, the an- 
alyst must be guided by its combination with 
other Numbers. An individual whose total 
Expression Number is Nine, and composed of 
Four, One, and Four would be quite a differ- 
ent individual from One whose Numbers 
were. Three, Six, and Nine. The former would 
express more of the democratic, practical, 
humanitarian ideals of Nine. He would be 
interested in the economic problem, in justice 
to the working man, in individualism, reform. 
Destructively he might be an anarchist; con- 
structively a practical idealist. The Three- 
Six-Nine individual would be less practical, 
much more artistic, something of a dreamer, 
with very high ideals, keen sensitiveness to 
suffering and desirous of alleviating it, but 
less practical in his methods. He would 
probably want to express a spiritual message 
to the world through the arts. 

Negatively: Nine types are not uncom- 
monly cynical, sarcastic, bitter in a consci- 
ousness of their own shortcomings 
Futility and those of others; somewhat fu- 
tilely rebellious toward this condi- 
tion, but only spasmodically firm in their re- 
solve to express something higher. They 
112 



adopt the hopeless attitude of never being- 
able to realize their ideals, are often atheists 
and fatalists, and dispirited in their attitude 
toward life generally. 

Destructively : The destructive Nine is 
the agitator, the iconoclast, the idol breaker- 
He often resorts to violent methods 
The to bring about what to him seem 
Iconoclast the necessary reforms which will 
save the world from misery and 
sin, and thus adds to what he hopes to de- 
stroy. He is something of a sensualist along 
with his big ideals, and not above unscrupu- 
lous methods of gratifying personal desires. 
His own world of being is often divided 
against itself by his contradictory nature ; 
idealistic, inspirational, visionary on the One 
hand, and despondent, personally careless in 
the expression of his ideals, temperamental, 
given to fits of temper and dissipation on the 
other. He is strongly amative, but his home 
is often made unhappy by his impracticality, 
jealousy and a fluctuating personal standard 
of conduct. 

Vocational Fitness : The Nine is the 
most difficult of all individuals to place. He 

is changeable and temperamental, usu- 

The ally quite talented, and is capable of 

Artist expression along most any line which 

he devotes himself to seriously. He 
usually finds his greatest happiness — and con- 
sequently the best success — in some form of 
artistic endeavor. He is not always a great 
artist, — onlv occasionally, — but he is always 
113 



artistically inclined, and capable of some ex- 
pression of this nature. He is particularly 
suited to humanitarian work, writing, public 
speaking, the ministry, sculpture, painting, 
music, invention (due to his strong imagina- 
tive ability), teaching or other work bringing 
him in contract with children, the law, and pro- 
fessional life generally which gives opportuni- 
ty for the expression of personal ideals. As- 
sociation with perons who are less inspira- 
tional and more practical is a very wholesome 
modifying influence for persons of these quali- 
ties. 

Physical Health : The Nine individual is 
most likely to suffer from heart trouble, faul- 
ty circulation of the blood, or 
The Heart from some trouble afecting the 
genital organs. 

Colors: Red and brown are related to 
the Number Nine, and reflect a great deal of 
the temperament of Nine. Red is 
Red and particularly the color of life, energy 
Brown ond love; the emotional color, re- 
lated to the blood of the body. It 
is a color of temper and temperament, of im- 
pulse, of brotherhood and universality. As 
Nine is akin to One, but diverse rather than 
unified in expression, so red is akin to flame 
color. It bears the message of flame, but in- 
cludes more. Brown is the color of both la- 
tency and promise, as symbolized by earth and 
its expression in growth ; and with the idea of 
destruction or decay, as seen in the return of 
that growth *to, earth again. Brown very well 
svmbolizes the dual expression of Nine. 
114 



XXIII. The Number Ten 

3N NUMBER TEN is fulfilled the aspira- 
tion of One- The student will recall 
that in. the Chapter, dealing with the 
Number One, the symbolism of the "i" and 
the "I" was explained, — the purpose of life ex- 
pressed in the endeavor to make 
Fulfilment the objective i-nd-i-v-i-dual ex- 
press the fullness of the I AM. 
The "i" suggested this : man reaching upward 
to a union with the Real Self* (symbolized by 
the dot). This i-dea finds expression through 
Nine, in which the upright and the dot (here 
represented as a small circle) are joined, — ob- 
jective man joined to his Real Self, or attain- 
ing the i-deal of physical i-ncarnation. This 
might well be thought to be. the ultimate of 
material existence, and this achievement, and 
its representation in Nine, express the i-dea. 
If man were only man there would be no fur- 
ther accomplishment, but that man is "more 
than man" is expressed by the Number Ten, 
for then he is placed by the side of the Great 
Circle, the All in All, as the manifest expres- 
sion of all that the Circle signifies. "Then 
he shall be as One of us." The reason why 
the Number One is used to express man and 
manifest God also, is suggested in Number 
Ten. There is something awe-inspiring in the 
115 



realization that this profound mystery, this 
sublime reality, should be signalled to consci- 
ousness in such a simple, commonly-used form 
as a Number. The student soon comes to re- 
alize, if a study of symbolism arouses any 
response within him at all, that just as he him- 
self is much more potent in possibilities and 
significance than is usually recognized, so, too, 
Numbers are far more than mere quantitative 
marks for counting, but that they are the 
spiritual symbols of Divine realities. As 
colors were originally used to convey spiritual 
ideas, and later became a secular art, so Num- 
bers have "degenerated" (in use) until to most 
people they convey no other than a quantita- 
tive idea. 

The Nine digits trace the course of hu- 
man progress through a Great Cycle of devel' 
opment, suggesting the differenl 
Unity lessons, experiences and character- 
Through istics of his onward march. The 
Multi- separate steps are completed in 
plicity Nine ; they are fulfilled, or united 
into One great Whole in Ten. This 
is mathematically proven by the following ad- 
dition : 1, 2, 3, 4, 5, 6, 7, 8, 9, 10—55—10—1. 
Thus from unity through multiplicity back to 
unity the circled of progress is traced; but the 
Circle is really a spiral which reaches ever 
higher and higher, so that while circumstanc- 
es, like the digits, repeat themselves, it is in a 
different cycle, or upon a different plane. 

The Number Ten has many significa- 
tions, all bearing upon One theme, — Perfec- 
116 



tion through Comipletion. Ten 
Completeness is the Circle, but more than 
the Circle. Instead of the 
original condition of undifferentiated sub- 
stance wihich the Circle represented "in the 
beginning," Ten represents the All in All ex- 
pressed and unified, made whole, — or "holy." 
One by the side of the cipher in 10 symbolizes 
the individualization which has taken place in 
the circle, through the cyclic development of 
the digits. 

It will be noted, moreover, that Ten is 
equally divisible into Two Fives. Five is 
the Number of humanity, of sex. 
The Two In Ten the Two Fives (the Two 
Fives sexes, man and woman) are join- 
ed- This represents the much- 
abused and degraded idea of soul-mates, or af- 
finities, — the Two become One. Those who ri- 
dicule the idea, do so not without reason, for 
many who grasp at the idea of the "soulmate" 
theory have little conception of all that it re- 
quires of the individual. Before the Two can 
become One, in the spiritual sense symbolized 
by the Ten, they must have balanced the Two 
within themselves as individuals. "The Two 
must be reconciled in One body by the cross." 
This is a reference to the mystical process of 
re-generation, of which Ten is the potent sym- 
bol. The sum of the numbers from One to 
Ten inclusive is 55, — the Two Fives again, — 
plainly signalling the message first hinted at 
in the Number Five. 

In the pre-Adamic state man is said to 
117 



have been hermaphroditic, — "Two in One/' 
but he was unconsciously so. 
Duality His consciousness was still fo- 
and Unity cussed on the spiritual plane of 
existence, with little conscious- 
ness of his physical realm of being; unconsci- 
ous of his union in sex just as he was uncon- 
scious of his union with God. So as Ten sym- 
bolizes the development of a conscious union 
with God, it also represents a consciousness 
of the union of the dual sex principle within 
One body. The completion of the cycle 
brings man back to the point at which the evo- 
lution process started; but with a vast differ- 
ence in consciousness. 

In a study of the Number Ten is revealed 
an interesting association with Three, which 
plays so prominent a part in all 
Ten and the that pertains to life incarnate. 
Trinities One of the great religious doc- 

trines that is common to prac- 
tically all forms of worship is the Trinity. It 
is represented in many different guises to be 
sure, but in them all the same principle is 
manifest. The fullness of life is expressed 
when the One has become Two, and the Two, 
Three- In religious Trinities this fulfilment 
is reached in the birth of the Third member of 
the Trinity, the Son ; in life, when the Two 
are united and produce the Third. But One 
step remains to complete the cycle, — the de- 
velopment of a consciousness that the Trinity 
of Spirit, — "the man made in the image and 
likeness of God," and its reflection in form as 
118 



the Trinity of matter, are not separate and op- 
posed to each other, but are in reality One. 
The conscious union of tnese Two produces 
the Square, and completes the Cycle. It may 
be mathematically demonstrated thus : 

1 plus 2 plus 

From Unit} r evolves the Duality, producing 

3 plus 4 

the Trinity, which forms the Square complet- 

equals 10 and reduces to 1 
ing the cycle, and resolving to Unity again. 

With the Third Number after One (Four) 
then, Unity is attained again, showing how 
fundamental a factor in human 
The Law of life the Trinity is. That this 
Trinities is a repeating law, which may 

i>e applied over and over, is in- 
dicated by the following table : 
1 



plus 


2 plus 


3 plus 


4— 10— 1 


plus 


5 plus 


6 plus 


7— 28—10—1 


plus 


8 plus 


9 plus 


10— 55—10—1 


plus 


11 plus 


12 plus 


13— 91—10—1 


plus 


14 plus 


15 plus 


16—136—10—1 


plus 


17 plus 


18 plus 


19_190_ 10— 1 



As Number One is the Number of genera- 
tion (See Gen. 1 :2), and the beginning of phy- 
sical existence, so Number Ten 
Re- is the Number of Re-generation, 

generation and the fulfilment of physical ex- 
istence by its conscious unity 
with Spirit, — L the 1 (the. manifest) and the 
(the un-manifest) in harmonious accord. 
119 



Much is being written, and much more is 
being said by advanced thought teachers about 

re-generation, and the term is usually 

Sex applied in a very physical sense, as 

Again meaning the diversion of the vital 

force of the body from expression 
through generation or creation upon the 
physical plane, and its use in furthering spir- 
itual development. Sometimes this great force 
is mis-named "sex-force," though of course, 
the prefix is not descriptive of the force but 
of the manner of its use. There is only One 
real force in the universe, whether it manifests 
through nature in sustaining our human 
bodies, in mental effort, or in any of the ac- 
tivates and pursuits of life. 

Regeneration means exactly what the 
word indicates ; and has no association with 

human bodies or any other spe- 

Impersonal cific thing excepting as we so 

Regeneration apply it. In the impersonal 

sense, it may well be used to 
describe the wonderful process by which, 
through physical incarnation, and experience 
in meeting the problems of life, humanity 
eventually learns the sublime truth that life is 
not generated in sin, — no, not even human or 
so-called "animal" life, — but that all life is es- 
sentially pure and Divine, that it emanates 
from a Source common to all; that it can 
never, for an instant, have existence apart 
from that Source, that it cannot be lost, or 
destroyed, that its purpose is good, and that 
120 



all of its forms and manifestations whatsoever, 
are for the purpose of establishing- in consci- 
ousness, the perfection wihich already exists in 
Spirit. 

If physical generation be a law of God, — 
which it most manifestly is, — then it must be 

good ; if it has any existence at all it 

Right- must be good, for to exist, it must 

Use be of God. If it manifests as evil to 

any individual, the evil is not of the 
thing itself, but in our attitude toward it, or 
our mis-use or mis-application of it- "All 
things are redeemed through right use." Evi- 
dently the sin of man has not been in genera* 
tion upon the physical plane, but his failure t<? 
realize that this is only half of a process which 
is fulfilled by generation upon a spiritual 
plane, — re-generation. There is nothing evil 
or wrong about generation except man's ignor- 
ance concerning it; his failure to take account 
of that Power or Force which is back of gen- 
eration. When he becomes thus conscious : 
when he fulfills the spiritual demands of his 
nature as well as those which are material ; 
when he becomes as conscious of the spiritual 
significance of physical action, as he is of the 
apparent physical re-action or result, — then he 
is re-generated ; then he will have done that 
wondrous. thing which the Number Ten signi- 
fies, consciously, harmoniously associating 
that which is manifest with that which is un- 
manifest, — form and Spirit. 



121 



XXIV. Number Ten In Personal 

Analysis 

/|t ONSTRUCTIVELY : Ten is closely re- 
fcjl lated to One, and persons in whose 
^*^ name the Number Ten is prominent, 
will be found to have the general characteris- 
tics of One ; but they will have in addition 
qualities not possessed to so great a 
Principle degree by the persons of the One 
# type. As described in the preced- 
ing Chapter, Ten is related to the idea 
of a consciousness of the spiritual basis 
of life, and persons whose names come under 
the designation of the Number Ten have as 
their mission in life the discovery of this truth. 
They should seek the good in all things ; and 
demonstrate unity with all people through un- 
derstanding. The Bahai revelation, founded 
upon the teachings of a Persian seer, Baha 
O'llah, particularly expresses the spirit of 
Number Ten ; humility, forbearance, univers- 
ality ,_inclusion. Persons of the Ten type will 
often discover that their lives are largely made 
up of having to do little things, menial tasks 
which seem beneath them;. They are required 
to associate with people and conditions be- 
neath them. In this fact is signalled to them 
their spiritual mission in life. 

Negatively: The Ten who has not 
awakened to self-consciousness is likely to be 
122 



something of a "whiner," mak- 
The Ascetic ing a great deal of the fact that 
he is imposed upon and that he 
is not appreciated- He feels that he is superi- 
or to other people with whom he is brought in 
contact, and is likely to consider things of the 
flesh as being evil rather than accepting them 
as manifestations of spirit, and therefore good. 
He is more likely, if religiously inclined, to 
glorify God by mortifying the flesh than by 
doing the works of the Man of Galilee. 

Destructively: The Ten who uses his 
knowledge of spiritual things destructively is 
sometimes called a "Black Magician" 
"Black (and persons of this type are some- 
Magic" times found to express through the 
Numbers Eleven and Twenty-two, 
also), using such knowledge of spiritual things 
as he possesses to wreak personal vengeance 
upon others, or to gain wealth. Ultimately, of 
course, such an attitude is certain to have a 
disastrous reaction, leading to material ruin, 
mental breakdown, what is called "obsession," 
insanity and destitution. 

Vocational Fitness : The Number Ten is 
distinct from other Numbers in that it does 
not influence the conditions of life 
Reflective nearly so much as it demands an 
understanding of these. The Ten 
individual is found primarily in the vocations 
suited to the Number One Type, but also in 
vocations related to the Numbers associated 
with Ten in his name. Ten is more reflective 
than assertive. 

123 



Physical Health: The Ten individuals 
are most susceptible to illnesses affecting the 
lungs and windpipe or trachea. 

Colors : Flame and lilac are related to 
the Number Ten; flame color relating Ten to 
One, and lilac suggesting the 
Flame and violet tint which is symbolical of 
Lilac spirituality and which relates 

numerically to the Number Elev- 
en. 



XXV. The Numbers Eleven and 
Twelve 

^j?J Y MANY of the writers of olden times, 
IjH and in fact by the ancients generally, 
^^ Eleven was considered as most unfor- 
tunate and evil in its significance, — a fact in 
striking opposition to the interpretation given 

it, especially as regards its associa- 
Unlucky tion with names, by certain of the 
Eleven present-day teachers of Number 

symbolism. In reality it is likely 
that both assumptions are warranted, and that 
the Number Eleven, like all other Numbers 
(and everything else in the world), has within 
it both potencies, — good and ill. Numbers 
may well be said to be neither eood nor evil in 
portent, except in our attitude toward, and use 
of, them and their attributed powers. The 
position of Elevein, between the perfect Num- 
ber Ten and the Number Twelve, — symbol of 
grace and understanding, — might well have 
been sufficient to give rise to the belief in its 
ominous portent, — since it is neither the One 
nor the other- It seems as if ancient teachers 
Would gladly have left it out of their calcula- 
tions. They had associated powerful, sequen- 
tial ideas with the Numbers on either side of 
it, and could find no necessity for involving it 
in their calculations. 

The story of the Christ and His Twelve 
disciples, Eleven alone of whom were faithful, 
125 



attaches a special significance to 
The Christ the Number, making it fortunate 
Story in the sense that it numbered the 
faithful, but disastrous in that 
their mission and that of the Master could 
never be properly fulfilled so long as the 
Twelfth remains in disgrace. Thus Eleven and 
Twelve are seen to have a most intimate asso- 
ciation, and their connection in regard to the 
Christ story presents the great problem which 
confronts every student and initiate who would 
walk the Christ-Way. It is One, too, which 
many, like philosophers (some of them) of old, 
were inclined to "leave out of their calcula- 
tions." 

Judas Iscariot, the erring disciple, sym- 
bolizes the Life principle in man ; his corres- 
pondence in anatomy is the generative center. 
It was he who betrayed the Christ, just as he 
betrays the Christ principle in many to this 
day. 

In the literal story of the Christ and His 
disciples, there is little doubt that when Judas 
betrayed the Master it was with no 
The Dual evil intent. He was a shrewd 
Theme business man. He thought the 
Christ made very poor ttse of the 
marvelous gifts which were His, and that if 
He would only demonstrate His powers, all 
the people would acclaim and follow Him. 
Thus, in his shrewdness, he determined to 
force the Christ to demonstrate His powers, 
by betraying Him' to His enemies. Any un- 
prejudiced reader of the Gosoels can scarcely 
126 



doubt but that Judas was far from wishing his 
Master harm. He was really trying to do 
Jesus a "good turn" by proving to the ig- 
norant unbelievers that the Christ was super- 
ior to any power they might seek to use 
against Him. The stipend he received was too 
ridiculously small to be considered as a sul- 
ficient recompense for the betrayal, had Judas 
for a moment realized what the terrible out- 
come would be. It was merely his lack ot 
harmony with the methods of the Christ that 
caused all the trouble, — not anything essen- 
tially evil in Judas. 

This exoteric story is closely paralleled 
by the esoteric meaning of the drama. The 

Twelve disciples symbolize the 
Unity In Twelve faculties of mind in the in- 
Diversity dividual. These are all inherently 

good, but are required to work in 
close harmony with the spiritual principle, — 
the God-in-man. Thus they were all working 
at their duties when the Christ commenced 
<His ministry (or when the Divine nature be- 
gan to manifest), but it became necessary that 
all should work together. Thus, Two or more 
men may all be doing a good work, but 
through ignorance of the others' efforts, their 
best intent may inadvertently counteract all 
the good which might have been accomplished. 
Until man begins consciously to assume con- 
trol of his faculties he is very likelv to be liv- 
ing in a kingdom divided against itself. All 
powers must be brought into harmonious ac- 
cord with the Divine principle. There is no 
127 



faculty or power or attribute with which we are 
endowed, whether physically, mentally or 
spiritually, which is not susceptible to and 
does not require the direction and guidance of 
the God within. None of these things are intrin- 
sically evil, — there is no intrinsic evil, — but 
any good thing when not rightly used, be- 
comes what the World calls evil. So with 
Judas, the wonderful life principle, — in some 
ways the most wonderful of all of the Twelve, 
— this rule must be borne in mind. In Christian 
theology the whole system of salvation de- 
pended upon Judas ; and so in mystic symbol- 
ism, the whole system of "salvation (or at- 
one-ment with the Divine Plan) is dependent 
upon the life principle, for our evolution of the 
involved powers, with which as souls we are 
endowed, depends upon our physical birth. 
Th principle of generation is the universal 
characteristic of the material world at its pres- 
ent stage of development, and is likely to con- 
tinue so for some time to come. As the 
theological plan of salvation required that 
Judas betray the Christ, so does the Divine 
Plan require that the principle he represents 
be "redeemed," or that it be brought into 
harmony with the guidance of the Christ- 
within. 

Eleven then well symbolizes the transi- 
tion-period of the soul, when it is merging 
from disregard or ignorance of the Divine 
guidance into co-operation with 
Transition it. It is a Number of stress, de- 
velopment, revelation and unfold- 
128 



ing spiritual powers. It is a Number of many 
changes, as the soul progresses from one 
plane of effort and understanding into another. 
Twelve, in some degree at least, suggests 
the fulfilment of Eleven; the redemption of 

the erring disciple. It has many 
Twelve astrological associations, but all 

center around the One idea of the 
passage of the soul through many influences 
and conditions toward the achievement of un- 
derstanding based in experience. References 
in the Bible, and in mythology, are almpst 
legion, — far too numerous to enumerate here- 
The Twelve signs of the Zodiac have been cor- 
related With the Twelve sons of Jacob, the 
Twelve disciples, with colors, birds, animals, 
etc. Many systems of religion have been 
based upon Twelve Gods, or a Twelve-fold 
God. The Twelve simple letters of the Heb- 
rew alphabet have been related to the Zodiac- 
al signs as a part of the secret work of the 
Rosicrucians, declares Westcott. The Twelve 
labors of Hercules represent the passage of 
the sun (son) through the Twelve zodiacal 
signs. 

"The Twelve hours marked on a watch 
face can be used to find the cardinal points, 

if the time is correct, and the sun is 
Twelve visible. Lay the watch flat and 
Hours point, the hour hand to the sun, and 

then the South will be half way be- 
tween that hour and the figure Twelve." 



129 



XXVI, Number Eleven in Personal 
Analysis 

/|t ONSTRUCTIVELY: Eleven is the 
If number of revelation, individuality, 
^^ serenity, poise, practical idealism. 
Persons bearing this Number are intuitive, get 
strong "hunches," and if they obey these will 
find it to their advantage. Their 
Revelation lives often take an unconvention- 
al course (though not immoral, 
except by personal choice), and they will find 
their best successes come in unexpected ways. 
They may plan ever so carefully, but find the 
cases where events transpire as they anticipate 
are the exception. They are said to be "God's 
Messengers," to have a revelation of loyalty, 
service, beauty, industry or some other prac- 
tical ideal to express to humanity. They are 
teachers, either avowedly, along the lines of 
education, hvg'iene, mysticism, psychology, or 
the arts and sciences, or unavowedly through 
example in the fulfilment of some simple task 
glorified by bein°- well done. Ten, Eleven, and 
Twenty-Two are all Numbers which express 
primarily the influence of their digitary value 
and many Elevens are ve*ry uninteresting, and* 
sometrmes uninspired persons ; but there is thJP/ 
latent urge within them to be more than their/ ^ 
dietary Number indicates. (They are seldoqp JF 
successful in the usual commerciah-activities ; 
and when through lack of faith in the^^ex- 
130 




pected, — always their best friend, — they try 
to conform their lives to the standard of a 
purely objective, reasoning, business life, they 
are not successful. They become discouraged 
from a material viewpoint, find it difficult to 
regain spiritual faith, and become the most 
unhappv of people, the worriers. 

Destructive : The destructive Eleven is a 
cynic, super-critical in his attitude toward 
others, ridiculing the spiritual 
The Scoffer phases of life, and of a decidedly 
material nature; using his 
knowledge of spiritual things to exact financial 
aid from others. He is more concerned 
in teaching spiritual truth than in living it, and 
slow r to credit other teachers with a more com- 
mendable attitude. 

Vocational Fitness : The Eleven individ- 
uals are religious teachers, authors, reformers, 
educators, journalists, dram- 
The Man With atists, artists and musicians. 
A Message Sometimes they are found in 

\ business, and if they are liv- 

eir highest make their vocation, what- 
ever its Mature, a means of revealing truth to 
others. \ 

Physical Health : Elevens are most sus- 
ceptible to nervous disorders. 

Colors : Wlxifce,. £ellow T , violet and £lack 

are all numerically related to Eleven ; and each 

has a message for the Elev- 

White, Yellow, en individual. White signi- 

Black, Violet fies spiritual understanding, 

which to be true to the high- 

131 



est in his name, the Eleven should see ; yellow 
io symbolical of wisdom ; violet of spirituality ; 
and black of consecration. , 



132 



XXVII. Number Twenty-Two in 
Personal Analysis 

TJf HE READER will note that in Chapter 
ill XXV, the cosmic meanings of Num- 
^■^ bers Eleven and Twelve are given, and 
that the interpretations for personal analysis 
which follow it are for Eleven and Twenty- 
two. As explained in the earli- 
Twelve and er chapters of the book, Eleven 
Twenty-two and Twenty-two are given spec- 
ial consideration in personal 
analysis. In cosmic analogy, however, Twelve 
is of much greater importance than Twenty- 
two, and is included in this book to complete 
the presentation of that phase of Numb'er 
knowledge. In personal analysis Twelve is 
reduced to Three, following the general rule 
of reduction. The cosmic meanings given for 
Twelve have no direct relationship to the 
meanings of Twenty-two given herewith. 

Constructively: Twenty-two is a more 
practical Number than Eleven in some respects. 
The spirit of co-operation is 
Co-operation prominent, and there is an en- 
thusiasm; for the application of 
abstract truth to the circumstances of life in 
a very definite way. The constructive Twen- 
ty-two individual is scrupulous in his honesty 
and faithfulness to a trust. He is a natural 
leader. He has a keen understanding of prin- 
133 



ciple, is apt in illustrating his ideas, particu- 
larly in speech ; is somewhat given to exag- 
geration and extravagance, but desires to ex- 
press moderation, poise and calm. The co- 
operative urge often leads the Twenty-two 
to take part in colonization projects, profit- 
sharing enterprises and kindred undertakings. 
He is fond of travel, of contacting different 
races of people, learning from them, and get- 
ting their viewpoint. He will -be found to 
have many things in common with the Four 
and Eight types. 

Negatively : The Twenty-two is not in- 
frequently found in the ordinary walks of life, 
expressing more of the Four 
Despondency Nature than the Twenty-two, 
and while still retaining many 
of his high ideals, and seeking to make them 
practical, he is weighted down by the feeling 
that the opposition to his plans is too great 
to be overcome, and he lacks the courage to 
face this situation and work it out. Often per- 
sons who slip to this negative expression are 
found with weak bodies, and sometimes with 
deformities which hamper them. 

Destructively: The Twenty-two who 
permits a lowering of his personal standard of 
expression, often becomes care- 
Self less in regard to the fulfilment 
Satisfaction of financial obligations. They 
are full of visionary but imprac- 
tical schemes, urging and often receiving the 
co-operation of other people, to the loss of all 
concerned. Often their intentions are the best 
134 



possible, and better than they are given credit 
for. They err in their lack of a sense of re- 
sponsibility and accuracy, are inclined to over- 
estimate their business ability, and are often 
deluded by the idea that they are very suc- 
cessful and efficient, but that their failures are 
due entirely to "luck." 

Vocational Fitness: The Twenty-two is 
suited to work involving the practical appli- 
cation of philosophical and ethic- 
The al ideas. He has a gift for illus- 

Illustrator tration, which, when the Twenty- 
two is combined with an artistic 
Number, frequently manifests in the work of a 
commercial illustrator, but which more 
often expresses through the illustration of 
anecdote or analogy in speech or writing. 
Twenty-two individuals are good salesmen, 
promoters, organizers- They are often at- 
tracted to partnerships, and work best in as- 
sociation with someone else. They are inven- 
tive and creative, and these faculties express 
along the lines indicated by other Numbers in 
combination with Twenty-two. 

Physical Health : Illness usually mani- 
fests through lung trouble, bronchitis, pneu- 
monia and kindred ills. The 
Neglectfulness inclination to neglect the care 
of the body is strong, and the 
Twenty-two should guard against this tend- 
ency, taking every opportunity for improving 
his physical condition. 

Colors: Cream color and coral are relat- 
ed to the Twenty-two. Cream is the blending 
135 



of canary yellow and white which 
Coral and symbolizes the blending- of wis- 

- o 

Cream dom and understanding. Coral is 
the blending of pink or red and a 
little of the yellow, and its message is the wise 
use of the vital energies. 



13C 



XXVIII. The Mathematics of 
Religion 

^T\ HAT there can be any relationship be- 
1IL tween mathematics and religion would 
^^ probably be thought incredible by the 
majority of people, and yet to any One seeking 
for such a relationship, there is an abundance 
of evidence. The recurrence of cer- 
Religion tain Numbers in Bible narratives ; 
and bcomes significant once we admit 

Numbers the possibility of such a relation- 
ship, and we begin to wonder if 
there can be any definite meaning beneath the 
apparent "happenstance" that there were 
Twelve disciples of the Nazarene, Twelve 
Tribes of Israel, Twelve sons of Jacob, and 
that this Number Twelve is also the Number 
of definite faculties of mind in man, and of the 
Twelve chemical elements of the human body. 
The significant references to Numbers in the 
Bible are so very numerous, that it would take 
several books the size of this, to explain all 
that they refer to- The subject is mentioned 
here to call the attention of students to the 
rich field for numerical study which the Bible 
affords. 

The only way we may gain any concep- 
tion of anything which we have never seen or 
heard of, is by comparing it with 
Discovery something already known and un- 
By derstood So in attempting to in- 

Analogy dicate a relation between mathe- 
matics and religion, let us begin 
137 



with certain fundamental precepts of each 
upon which all are informed and from which 
we may evolve an understanding of their re- 
lationship, to the end of greater knowledge and 
helpfulness, and a more inclusive idea of the 
unity of all things. 

The first tenet of almost all religious be- 
liefs is the existence of an Infinite Being, 
which for convenience we call God; 
The One that is, we believe in One Great 
Power Force or Power or Principle from 
which all things are evolved, and of 
which the phenomena of nature, physical and 
spiritual, are the manifestation. This mani- 
festation of the Infinite Being is evolved by 
degrees through infinite forms. 

We, as individual entities, are parts of that 
Power, expressing through a physical form for 
the purpose of evolving a Divine 
Oneness Idea. All other forms of life, birds, 
beasts, plants, minerals, likewise 
express some Divine Idea capable of infinite 
expansion within itself. 

Here the question arises : Shall we then 
ever completely express the possibilities of 
that Idea ; will we ever become 
Perfection so truly perfect in expression as 
and to lose our identity and merge 

Eternity back ino the Source from which 
we have sprung? The answer 
must inevitably be "No"; for just as we are 
always progressing, so there is an Infinite Idea 
to express, and infinite time in which to ex- 
press it. If we were ever completely to express 
138 



perfection our expression would be at an end, 
the Infinite would be transcended, and there 
would be an end to infinity, which, of course, 
would be inconceivable and a contradition. 

With regard to mathematics, let us begin 
with the simplest forms we know of, and 
which are familiar to all ; that is, 
Simple simple Numbers themselves. The 
Numbers first thing we discover about them 
is that they are infinite ; while they 
are numbered we cannot count them. They 
are absolutely accurate, they prove them- 
selves, and yet we cannot say how many there 
are nor where they stop, and we know inherent- 
ly that they never do stop. They extend be- 
yond the ability of the mind of men to follow 
them and reach heights of which we cannot 
conceive. They are absolutely baffling, and 
yet they are the only perfect science. They 
are so simple any One can use them, and yet 
in the last analysis, they are incomprehensible. 

Because they are infinite, let us confine 
our attention first to the digits, 1, 2, 3, 4, 5, 6, 
7, 8, 9. Each expresses some- 
The Digits thing different from the others 
and and yet we may find One thing 

Fractions common to all of them ; they all 
express the Number One in some 
multiple. Dwelling upon fractions for a mo- 
ment, such as ^2, y%, yi, etc., we find a similar 
thing is true of them ; they all express the 
Number One in some degree or division. 

Now we are ready to commence a rudi- 
mental comparison of religion and mathemat- 
139 



ics. In religion we have One 
Summary Great Power, of which all things 

are an expression in some degree ; 
in Numbers we have One digit, of which all 
Numbers are expressions in some degree. In 
religion this One Great Power is expressed 
through infinitely smaller degrees of itself, in- 
dividualized as souls ; in Numbers wc have 
One Number divided into fractions of itself, 
which are infinite in degree. The analogy is 
perfect. Considering whole Numbers and 
fractions together, we may say, in analogy, 
that the Whole Numbers, — multiples of the 
One, — correspond to the objective expressions 
of nature, each possessing in a greater or less 
degree, the force of the One; and fractions 
represent the inherent sparks of Divinity with- 
in the individual, capable of infinite unfold- 
ment and expression, but never equaling in 
extent the One. 

This relationship of fractions to the 
Whole, and of individuals (who are just as 
truly "parts of one stupendous 
God and whole") to God, is so important 
Humanity as to be worthy of considerable 
elaboration, and while it is inher- 
ently simple, we must go a little further into 
mathematics than Numbers per se, for an in- 
terpretation. You who have studied algebra 
are familiar with that illusive mathematical 
combination called "The Variable." There 
are Two kinds of variables, increasing and 
decreasing variables, and perhaps they can be 
best understood by illustration. Let us take 
140 



the Number One and make of it a decreasing 
variable. If we start with this digit and reg- 
ularly decrease its amount according to a 
definite system, we have formed a decreasing 
variable which approaches as its limit, zero. 
For instance, divide the Number One by Two, 
then divide the result by Two, and divide that 
result again in the same manner. This process 
may be continued so long as the patience and 
materials of the student last, and yet there 
will always be a possibility of continuing the 
process. The remaining fraction will approach 
zero by such fine degrees that to all practical 
purposes it will be the same as zero, yet in 
reality will never become zero. We may give 
the illustration objective form by commencing 
with a piece of paper and cutting it exactly 
in half; then cut One of these halves in Two 
equal parts. A continued repetition of the pro- 
cess will produce a decreasing variable which 
will always leave a tiny remainder if the di- 
vision is accurately performed. 

An increasing variable is just the opposite. 
Increase a Number by One-half; then add half 
of the first increase, etc- Us- 
An Increasing ing the Number One in this 
Variable process, we will form an in- 

creasing variable which ap- 
proaches Two as its limit and yet will eternal- 
ly vary from that exact amount by a fraction. 

Humanity is an increasing variable, ap- 
proaching God as its limit. We human be- 
141 



ings are differentiated sparks, — 
Human fractions, if you will, — of the 
Variables Great Force we call God. Our de- 
velopment into expression of the 
Divine Idea each of us represents, must come 
from within us ; must be an increase in expres- 
sion of what we already possess in involved 
form. And as in the case of the mathematical- 
ly increasing variable, the greater the degree 
of our development, the slower the process. 
Our soul growth is like cutting a diamond. 
The largest rough places are cut off first, 
then gradually the finer angles and facets of 
the gem are cut and polished until, at last, it 
expresses as near perfection as human skill 
can attain- Grinding off the "rough places" 
of the diamond is comparable to the process 
by which the "rough spots" in our character 
are smoothed off. One of the first lessons we 
learn is not to kill each other. Learning this 
lesson is a very appreciable advance in our 
development, and marks a very decided dif- 
ference in character existing between the man 
who kills others and the One who does not. 
Next we learn (not necessarily in the order 
given) not to steal, and we have added furth- 
er to our development, although the difference 
is not so marked. Perhaps next we learn to 
be truthful and we have progressed still furth- 
er, but in a less noticeable degree, in exact 
analogy with the increasing variable which, as 
it increases in numerical value is increased by 
decreasing amounts. 

The fraction of Deity which we represent 
142 



is no doubt infinitesimally small, but for the 
purpose of our analogy suppose we 

Human assume that we are represented by 
Fractions "3^" and then that we have learned 
a lesson which has increased our 
expression of the possibilities inherent within 
us by y 2 . Our first step in development was 
then y, and this would make our fraction y$. 
Assume our next development y 2 of the last 
or y% and this would make our total expression 
%. Consider our next step in development 
l /2 of the One preceding it, 1/16 and our total 
development would be 15/16. This process 
may be repeated in our lives in the same man- 
ner and to the same infinite extent, that it can 
be applied mathematically on paper, and yet 
our total expression of involved possibilities 
will never double that of the original fraction. 
Our y 2 will never become One. The tendency 
is to double such expression, but an infinites- 
imal fraction always intervenes between the 
tendency and the ultimate. A wonderful spirit- 
ual lesson is to be gained by this analogy in 
that we may almost double our expression, we 
may almost create a counterpart of the Divine 
Idea we represent, — but not quite. No matter 
how long the process of development from 
within is continued, the fraction we represent 
will never be twice its original value. 

Life is so varied in its infinite manifesta- 
tions, that nature never repeats, never dupli- 
cates ; each form assumed, each idea 
Individ- expressed, while closely related to 

uality every other, is nevertheless, distinc- 
143 



tive. We are always separated in ex- 
pression to some degree, from the Divine 
Ideas expressed by every other form of lite. 
It is in keeping with this conception of na- 
ture's method of individualization, that we, in 
our progression, how T ever extensive it may be, 
never overstep the bounds of the individual 
idea we represent. However great may be our 
unjoldment, however complete our spiritual at- 
tainment, we are always, throughout infinity, 
distinct in some minute degree, from every 
other expression of life. 



144 



TABLE OF VIBRATIONS 

Whose Effects are recognized and 

studied by science 

Number of Vibrations 

per second. 

Octave 2 

4 



1st 

2d 

3d 

4th 

5th 

6th 

7th 

8th 

9th 

10th 

15th 

20th 

25th 

30th 

35th 

40th 

45th 

46th 

47th 

48th 

49th 

50th 

51st 

57th 

58th 

59th 

60th 

61st 

62d 



16 

32 

64 

. * 128 

256 

512 

1,024 

32,768 J 

1,047,576 

33,554,432 1 

1,073,741,824 

34,359,738,368 j 

1,099,511,627,776 

35,184,372,088,832 

70,368,744,177,644 

.... 140,737,468,355,328 
.... 281,474,979,710,656 
.... 562,949,953,421,312 
.. 1,125,899,906,842,624 
.. 2,251,799,813,685,248 
.144,115,188,075,855,872 
.288,230,376,151,711,744 
.576,460,752,303,423,488 
1,152,921,504,606,846,976 | 
2,305,843,009,213,693,952 J 
4,611,686,618,427,389,904 



Sound 



Unknown 
Electricity 



Unknown 



Heat 

' Light 
Chemical Rays 

[-Unknown 

1 

^XRays 



Unknown 



145 



XXIX. The Sixty-Third Octave 

JjpIFE PRESENTS an infinitely varied ex- 
1J pression of One universal theme, and 
> ^***' once we hit upon the basic principle of 
its expression in any specific manner, we be- 
gin to discover analogies in many other phases 
of expression. Numbers and a 
Analogies few geometrical figures underly 
all these varied forms, and if we 
discover their application to any One phase 
of life we may expect to find that they apply 
equally well to a great many others. 

In mystical literature we read a great deal 
about ''cycles" of development. Ezekiel re- 
ferred to these as "wheels within 
Wheels wheels." Science parallels this idea 
Within by the law of octaves, which defines 
Wheels an octave as the interval between 
One and Eight of the scale, or any 
interval of equal length, and further states that 
the ratio of a musical tone to its octave is 1 :2 
as regards the Number of vibrations produc- 
ing the tones. The Sixty-two octaves of vi- 
bration generally accepted by science are giv- 
en on the preceding page. 

It is significant that in this great universe 

of vibration, whose pulsations are recorded in 

Numbers of vibrations per 

The second, that the unit of these 

Human Heart rates of motion, reaching from 

visible movement up through 

146 



the octaves of sound, electricity, heat, light 
(color), and the chemical and X-rays, should 
be the beating of the human heart, which is 
One a second. Upon this unit of measure- 
ment, — itself representing life to us, — the vast 
systems of worlds in space are builded. 

Within these Sixty-two octaves, which 
represent all science knows of the material 

universe, there are innum- 
Correspondences erable correspondences. We 

may, perhaps, comprehend 
this most clearly with reference to the octaves 
which impinge upon our ears as sound. Each 
octave of sound may be subdivided into 
Twelve semi-tones, and when any of these is 
sounded it tends to induce vibration, (and 
hence sound) in other objects vibrating to the 
same rate, or to any octave (or multiple) of 
that rate. If we strike middle C on the piano, 
all of the corresponding notes in the other 
octaves will sound a response. We can hear 
these notes, or responsive vibrations, for about 
Seven octaves above it. Then the response 
makes_no sensible impression upon our eai- 
drums; although it is possible to shatter a 
vase (whose tone we may not be able to hear) 
by "getting its pitch," or sounding its key- 
note. Following the octaves which we term 
sound there are a Number whose nature is as 
yet unknown to science, then follow electricity 
and heat, and then color; and if the octaves 
of the tone of C be followed on up through 
these to the octave which manifests to our 
sight as light or color, we will find that the 
147 



color Red is the Forty-first octave of middle C 
and that the octave of the spectrum of light is 
directly related to the Key of C. This is an 
example of the involved, yet basically simple 
manner in which all of the octaves are inter- 
related. 

The occult scientists, the metaphysicians, 
the psychologists, and more slowly the physic- 
al scientists, are gradually coming 
An Added to discover what they have not 
Octave yet actually tabulated and added 

to their "Table of Vibrations," 
and that is that there is yet another octave of 
vibration in which correspondences to all of 
these different octaves are found, — the octave 
just beyond the realm of what we term phys- 
ical vibrations, — the octave of thought. Con- 
sidering the thought realm as the 63rd octave, 
it is comparatively a simple^ matter to explain 
why it is that colors and sounds affect us ; and 
why thoughts affect our physical bodies. 

Thoughts are tones in the stupendous 
63rd octave, vibrating at the rate of over 9, 

000.000,000,000,000,000 vibrations 

TOought- per second. When we sound a 

Tones clear "tone" in this thought realm, 

we are awakening correspondent 
vibrations in every octave of vibration. How 
important it is, then, that we keep our 
thoughts attuned to harmony; that we are 
increasing the harmony in life's octave of ex- 
pression, rather than the discords! And how 
easily explainable it is that colors, music, the 
spoken word, and the thoughts of other people 
148 



actually do affect us, physically and mentally. 

Every time we think a thought we are 
actually causing a vibration in space, and the 
force of that vibration in the grand 
Thought- scale of existence is strengthened 
Force by the energy we have given it. If 
our thought is One of healing, 
everyone who is responsive to that thought 
will be helped by it. This is the scientific 
basis of the metaphysical "receptive attitude" 
in healing. Likewise if we are not well, 
(which means that we have become responsive 
to inharmonious vibrations) and we sound the 
key-note of health, we are strengthening that 
constructive, harmonious vibration, thereby 
helping ourselves and everyone who will at- 
tune himself to that "pitch'' of thoughts. 

F. L. Rawson, in his notable book, "Life 
Understood" says : "Now we know that a 
material thought is only appar- 
"Life ent vibration," (Mr. Rawson 

Understood" speaks of every thing which as- 
sumes material form as being 
apparent) "that every planet, every star, and 
every human being has its definite numerical 
value, in terms of whole small Numbers. Con- 
sequently the whole of the material universe 
is theoretically a system of vibrations, every 
combination bearing its exact mathematical re- 
lationship to all other parts. This is the ma- 
terial representation .... of the absolute law, 
order and system that exists in the spiritual 
universe which all is governed by God as 
Principle, and reflects God. Every single 
thing, therefore, must have its exact and per- 



feet position and bearing in relationship to all 
the other spiritual realities, hence the typical 
significance of each detail. 

"The sun and its planets, arranged in the 
scale of their space relationship to each other, 
exactly reproduce the musical 
Universal spacing of a fundamental note 
Harmonies and its harmonies. Most prob- 
ably it will be found before long 
that the human body, with its heart, represents 
the sun, and that the arrangement of the elec- 
trons exactly repeats the arrangement of the 
planets. It will be found that everything in 
the material world is governed by this relation- 
ship of the whole small Numbers. " 

The "eidophone" is a remarkable illustra- 
tion of this exactness of mathematical rela- 
tionships. It is so arranged that 
The when sung into, the tones vibrate 

Eidophone a paste-like substance spread over 
a tightly-stretched parchment, 
causing forms to appear in the paste, varying 
with the note or notes sung into it. In this 
manner various familiar forms, reproducing 
the outlines of natural objects, such as leaves 
and flowers, are caused to appear, indicating 
the vibratory principle which underlies both 
the sound and its correspondence in nature. 
When sand is used instead of paste, the figures 
assume geometrical form. The designs which 
aooear on frosty window panes are often marv- 
elous reproductions of ferns and flowers, land- 
scapes and even animal and human forms ; and 
snow-flakes are one of the beautiful geometric- 
al expressions of the universal vibratory law. 



XXX. . The Illusive Future 

TJT HE POSSIBILITY of foretelling the fu- 
i|L ture is One that despite innumerable 
^■^ discouragements and disillusions re- 
garding "infallible" methods, man still per- 
sists in seeking. It is a great question wheth- 
er we shall ever be able to know 
The what the future holds, except in the 
Illusive general sense that we may safely 
Future trust whatever comes to be for the 
ultimate good of mankind, and that 
it will be the sequential development of what 
the past and present have developed. How- 
ever, there is much to be considered in regard 
to the whole question of past, present and 
future, which bids fair, — if its deductions are 
correct, — to alter our conception of these and 
to bring the future closer to us, in a sense, 
than it now appears. 

Time and space are inseparably related in 
our conception of them. We measure the One 
in terms of the other, and in a way they are 
the same thing, as the following paragraphs 
may suggest. 

Space, as such, has no dimensions. We 

think of it in terms of Three dimensions, but 

space itself is infinite. The in- 

Space and finite can have no dimensions. It 

Dimensions is our consciousness of space 

which involves dimensions. 

Claude Bragdon, whose unusual presentation 

151 



of the problems of time and space has been 
notably free from the involved theories and 
technical phraseology of the academic text- 
books on the subject, has compared space to 
the side of a cliff. A cliff does not have to 
have steps in it to be a cliff. We cut steps 
into it for our convenience in mounting it. 
Similarly space of itself has no dimensions, 
but our consciousness, or conscious use of it, 
requires these ; and we must think of it in 
terms of dimensions, in order for it to enter 
our consciousness. 

Time is not absolute, but relative. There 
is no such thing as absolute time. Time is 

the means by which we measure 
Time and our perception of things and 
Perception events. For instance, it takes 

about Three or Four minutes to 
play a roll of music on a player-piano in such 
a manner that we can be conscious of, pei- 
ceive, or convey from the outer world of Three 
dimensions to the world within us, the melody 
which the record presents. We say that the 
composition is Three or Four minutes long, — 
which is our measure of the perception of it. 
If the instrument could be made to play the 
record in One minute, the relationship of the 
notes to each other would not be altered. 
Their relative time-value is determined by the 
comparative length of the slits in the roll 
which represent them. The pitch would not 
be altered, as this is determined by the length 
and tension of the piano strings. The notes 
would merely be played in shorter duration 
152 



and more rapid succession, without any dis- 
tortion of the integral melody itself. The 
melody is simply an intricate and orderly com- 
bination of different proportions, which trans- 
lated through the mechanism of the piano into 
a time and pitch, impinges on our ears as 
melodius sound. It could be translated by 
a different application of the same fundament- 
al law into a color harmony, or a space har- 
mony, or a combination of both. But when 
the tempo of the melody as Splayed on the 
piano is increased to such an extent that the 
whole roll is played through in, say, a minute, 
it ceases to be a melody to our ears, because 
our auditory perception is too slow to grasp it. 
We "get behind," or fail to keep up with the 
melody, and do not retain — or even grasp — the 
sound of any single note before the next is 
played. In order for us to enjoy the melody 
it must be played at a time-rate which is 
agreeable to our means of perception. When 
we experiment with such a means of repro- 
duction as the phonograph, we are confronted 
with another reminder of our limited percep- 
tion, for pitch is not a constant, fixed thing on 
a phonograph, but is dependent upon the turn- 
ing of the revolving table on which it rests. 
If the record is played a great deal faster than 
was intended by its manufacturers, it becomes 
indistinct, the higher tones become shrill, and 
even inaudible, so that the beauty of the mel- 
ody is lost, — not in actuality, — but to our 
sense of hearing, which is limited to a few 
octaves of sound. 

153 



Suppose however, that our perception was 
more extended, and that we could play a Four 

minute record in One minute, and 
A Faster still retain a pleasurable sense of 
Time-rate the melody. Then in One minute 

we would have experienced the 
same sense of time as we now perceive in Four 
minutes. Increase the reproduction to One 
second, and we would be experiencing in One 
second what now it takes us Four minutes to 
enjoy. At that rate our present Seventy years 
of alloted life would be equivalent to 16,800 
years. If we could attain such a development 
in all our faculties as to permit of instant per- 
ception, time and space would be annihilated- 

Dr. G. LeBon says : "What we perceive of 
the universe are only the impressions pro- 
duced on our senses. The form 
Subjective we give to things is conditioned 
Time and by the nature of our intelligence. 
Space Time and space are, then, sub- 

jective notions imposed by our 
senses on the representation of things, and 
this is why Kant considered time and space as 
forms of sensibility. To a superior intelli- 
gence, capable of grasping at the same time 
the order of succession and that of the co- 
existence of phenomena, our notions of space 
and time would have no meaning. . . . Time is, 
for man, nothing but a relation between 
events." (From "The Evolution of Forces.") 

We are limited in our contact with the 
past and future, and in our full and complete 

154 



enjoyment of the present, then, by 
Living our material appearances of limita- 
in tion ; and as man gradually becomes 

Eternity superior to these limitations, he 
comes to live less and less in Three- 
fold time, — as past, present and future, — and 
more and more in the true world of eternality. 
The great value of limitations is that "in 
time" they arouse in us a consciousness that 
they are limitations and unreal, thereby help- 
ing us to demonstrate our superiority ovei 
them. 

As we begin to discover the truth of the 
statement that all life is vibration, and to 
couple with it the truth that "the 
Unity universe is mental, "we are able to per- 
in ceive the possibility (and hence per- 

Time mit the manifestation of its corres^ 
ponding reality in our lives) that time 
and space really exist only as a relationship of 
events, approaching unity in time as we ap- 
proach it in consciousness, and that the ap- 
pearance of events and conditions is the di- 
verse manifestation of the One principle. 

When we reach that state of conscious- 
ness which is One of conscious co-operation 
with the Divine Plan,- our wor- 
Adjustment riment over the future ceases. 
Then the various forms of fore- 
casting events will be even less accurate than 
they seem to be now, for we will become con- 
scious "influences" in the world instead of be- 
ing so greatly influenced as we are now. 

Since life is vibration, and we are for the 
155 



most part very susceptible to its influence, — 
Aeolian harps played upon by what- 
Aeolian ever winds may blow, — then it is not 
Harps at all unreasonable to suppose that 
the vibratory forces of our names 
influence the events of our life as well as our 
character, or re-action to events. This idea 
has no doubt been the motivating force of the 
many "systems" for forecasting events by 
means of name analysis with which a public 
already exhausted and wearied by unsuccess- 
ful "methods" of the past has been inflicted. 
Most of these methods seem to be based pure- 
ly upon theory, and are of so general a nature 
in their prognostications, that it is difficult in- 
deed to see that they serve any purpose at 
all. 

Among the ancients, many methods ot 
forecasting events in connection with names 
and Numbers were used. The 
Divination common playing cards of the 
present day are what must seem 
to kaballists a profanation of a sacred art, for 
they were long used as a method of divination. 
A study of their arrangement will reveal many 
interesting analogies- They have been called 
the "Gambler's Bible" because so many of 
their combinations are paralleled in the Bible. 
The Four suits have been compared to the 
Four Gospels, and to the Four Hermetic obli- 
gations, "To Know, to Dare, to Do, and to 
Keep Silent," the Thirteen cards of each suit 
to the Christ and the Twelve disciples, and 
the Toker to all-powerful God. Various forms 
156 



of permutations, some of them combining the 
practices of astrology with numerical designa- 
tions, and all of them purporting to be an aid 
to knowing the future, to finding lost articles, 
and to foretelling the winning Numbers in lot- 
teries or winning contestants in a race, are 
cited in the writings of the Englishman who 
signs himself "Sepharial." Few, if any, of the 
methods seem to.be of any practical value. 

Of modern writers on the subject ot 

events, the author has found the most interest 

in, and has been most favorably 

The impressed by the researches of 

Yi-King-Tao "Zeolia J. Boyile," author of 
"The Fundamental Principles of 
the Yi-King-Tao. " In the book named she 
relates the events of the life to the letters of 
the individual's name, crediting each letter with 
an influence for the term of years represented 
by its Number (using the same Table of 
Equations as the present writer). More logic- 
ally than other writers on the same subject, 
she declares each name to have a distinct in- 
fluence of its own throughout the life, con- 
trasting with a less developed method which 
begins with the first letter of the first name 
and continues to the last letter of the surname, 
with the cessation of whose influence, presum- 
ably, life ceases ! With such a method it would 
surely be wise to have as long names as pos- 
sible. 

, The method advanced in the book by Miss 
Boyile is based upon the idea that a man 
157 



named John would be influenced by 

Names the conditions related to J in the 

and first year of his life, by O from the 

Events end of the first and for the following 

Six years, by H for the next Eight 
years, and by N for Five years more. This 
would account for the first Twenty years of 
his life. Concurrently with this influence the 
letters of the individual's other names, middle 
name if he has any, and mother's surname, 
would be considered as having an equal im- 
portance. And when the influences of a name 
have been worked through once it is stated 
that they repeat; that, in substance, the name 
is a cycle of vibratory force, which is traced 
as many times as the life of the individual 
permits. 

Perhaps the method will be more clearly 
understood by the analysis of a complete 
name. Take, for example, the name John 
Henry Harlan, with the mother's surname ot 
White. 

T O H N HENRY 

1 7 15 20 8 13 18 27 34 

21 27 35 40 42 47 52 61 68 

41, etc. 76, etc. 

W H I T E H A R L A N 

5 13 22 24 29 8 9 18 21 22 27 

34 42 51 53 58 35 36 45 48 49 54 

63, etc. 62, etc. 



158 



The combination of letters influential for 
any particular year is called the Table of that 
year. Thus, the Table for the first 
Yearly year of John Henry Harlan's life is 
Tables J-H-W-H, and for the next Three 
years it would be O-H-W-H, since 
the J exerted an influence only during the One 
year. In the fifth year the O would still be in 
force, the Two H's would be active and the 
influence of the W would be merging into 
that of the H following it. The Table of the 
fifth year would be written 

O 

H 

W to H 

H 
to indicate this changing of \V to H. It would 
be a period of great personal strain, of uncer- 
tainties and fluctuations, all probably con- 
cerning money matters, as will be seen by re- 
ference to the chart of influences given in the 
next Chapter. 

It must be remembered that Numbers and 
letters are not actual forces, but are symbols 
of forces ; and that these forces in 
Symbols turn do not indicate fixed, prede- 
termined events in a life, but rather 
the vibratory conditions which the individual 
will have to meet in some manner. Since most 
people disregard such forces and make no at- 
tempt to deal with them at all, except as they 
manifest in events, the distinction between in- 
fluences and events is not as pronounced 
to them as it may be made. This explains 

159 



why the analysis of influences is so very true 
to the individual's circumstances and experi- 
ences. As he becomes master of himself, 
knowing and using vibratory events, they will 
come to assume a more modest place in his 
affairs. 

With regard to the accuracy of this meth- 
od of analyzing influences we have Miss 
Boyile's statement in her book 
Objections that "a few well-made experi- 
ments will absolutely corroborate 
in every way the accuracy of the statements 
made" and that she "strongly objects to hav- 
ing the name 'Numerology' connected in any 
form" with her teachings, toward which ob- 
jection the author is not unsympathetic, in 
view of the "weird teachings generally dis- 
seminated" under the heading of Numerology, 
and which he has contacted. The system of 
analyzing events (which has been adapted 
from the old records of the Chinese) has prov- 
en fascinatingly accurate in the authors own 
experience, and he presents it here as a phase of 
Number work which is scientific in its method, 
checking all results by observation and ex- 
perience, and is glad to make special reference 
to Miss Boyile's contribution to an under- 
standing of Numbers. 

The purpose of presenting this phase of 

Number analysis, which to the uninitiated may 

seem akin to "fortune-tellin," 

Knowledge is to further human understand- 

is Power ing of the action of vibratory 

force. It bears no relation what- 

160 



soever to "fortune-telling;" it does not pre- 
tend to foretell the future, but hopes to help 
students in a knowledge of the forces which 
they will be dealing with, or have dealt with 
in the past. If, by the observance of a re- 
lationship between letter combinations and 
occurences and circumstances, students may 
be guided as to the effects of the forces with 
which they must consciously or ignorantly 
deal, such a guidance is no more "fortune-tell- 
ing" than the anticipation of a storm when the 
barometer records a low pressure is "fortune- 
telling." 



l&l 



XXXI. Letters and Events 

/? r HIS PHASE of name analysis should 
1| , only be considered when its use can be 
^^ made constructive. If you insist upon 
the mistaken idea that the presence of a seem- 
ingly undesirable letter in a name is a calam- 
ity, and that you are doomed to "bad 
Use luck;" if you permit yourself to be wor- 
ried by such a situation, leave the anal- 
ysis of events strictly alone. In the hands ot 
superstitious and fearfulminded people, the 
analysis of events will do more harm than 
good ; but if you can make it serve you ; if you 
can realize that nothing need be feared when 
understood, and will let this method of anal- 
ysis help you, then by all means study it as 
thoroughly as you can. Work out the Tables 
for your own and other people's past experienc- 
es, and see if you can trace a relationship be- 
tween events and influences. Be critical ; be 
careful ; be accurate. Make notes of your de- 
ductions and results ; and when you have ap- 
plied the system to a sufficient Number of 
cases (always providing you have used the 
method correctly) you will be in a position to 
speak from your personal experience concern- 
ing its accuracy. 

Remember that just as in judging the in- 
fluences which make for character, each final 

digit is modified or accentuat- 
Modifications ed by the individual Number 

of each name, so in judging 
162 



the influences related to events, each letter of 
the Table modifies or accentuates the influ- 
ence of the others. 

A produces activity, and bears a relation- 
ship to the Number One, represent- 
Activity ing in charting events much the 
same influences that One does in 
personal analysis. It tends to strengthen the 
activity of all the other letters in a Table. 

B is less forceful than A, inclines to a 
delicacy of physical health, is noted 
Delicacy in relation to a nervous, high- 
strung condition, and in an undesir- 
able Table of influences, — for instance. One 
involving the physical health — B is likely to 
have the same influence as the Number Two. 
B is sometimes found in marriage tables. 

C signifies invigoration, and tends toward 
a wholesome physical condition. In unfortun- 
ate combinations it is said to indicate its pres- 
ence by throat trouble. 

D involves travel or some other movement 
of a decided, generally pleasant 
Movement nature, dependent, of course, upon 
the other letters. When Two are 
present in a Table it is sometimes an indica- 
tion of death, or of serious illness. 

E gives eventfulness to all the other let- 
ters in a Table, and seems to 
Eventfulness bring eventfulness by reason of 
its own force. It is either fav- 
orable or otherwise by association. 

F pertains to matter of the heart, either 
163 



literally or figuratively, has to do 
The Heart with concealment, and bodily 
health. The author has found it 
to be present in marriage Tables. 

G brings gain, improvement, or recovery. 
With an O it would mean gain in fin- 
Gain ance, with an R improvement in health ; 
in a marriage Table it strengthens the 
probability of marriage. 

H is related to personal strain, strong 
emotion or some trouble or situa- 
Personal tion in which personal considera- 
Feeling tions are strongly involved. I 
seems to involve much the same 
emotions as H, and is found in Tables of be- 
reavement or marriage, and generally where 
the personal feelings are brought into promin- 
ence. 

J brings leadership, willingly or otherwise, 
almost always advantageously. 

K involves travel or change, and is an in- 
tensifying influence, hence some- 
Change times manifests through nervousness, 
though often coupled with invigora- 
tion. It is said to bring "success in bold un- 
dertakings." 

L brings long and short journeys, travel, 
possibly loss, and self-sacrifice. Two are often 
found in Tables involving falls or accidents of 
some other nature. 

M produces change ; Two are undesirable, 
and even dangerous. One some- 
Two times merely brings change in 
Dangerous the sense of travel, but Two may 
164 



indicate serious illness or death, — with an I or 
H this would suggest bereavement, rather than 
the personal experience of transition. 

N is frequently found in marriage Tables, 
and also relates to physical health. Two fre- 
quently indicate physical inharmony of some 
kind. 

O relates to financial matters, either for 
good or ill. This is a signification which is 
quite generally taught by Number 
Money analysts and when O is the first 
vowel of a name it is considered an 
indication of success in money matters. O 
favors adjustment and wisdom. It is either 
fortunate or otherwise depending upon con- 
ditions. With a G it would mean financial 
gain; with a U, loss. 

P brings responsibility and somewhat 
fleeting power. 

Q is generally favorable, tends to recovery 
in illness, and success in marriage. 

R indicates rapidity; it affects the physical 

body, and its influence reflects in 

Rapidity affairs- Two tend toward illness 

and accidents — too great rapidity. 

It is considered usually unfavorable. 

S suggests a crisis or climax in any situa- 
tion which it influences, but for good. It 
would give emphasis to illness, for instance, 
but the tendency would be for recovery. It 
"sharpens, but protects." 

T is generally favorable, indicates change 
of home, travel or marriage. 
165 



U almost invariably means loss of some 
kind or other. The nature of the loss is usual- 
ly indicated by the remainder of the Table. 

V is associated with travel, extravagance 
and the tendency toward dissipation. 

W is an uncertain, wavering influence. Its 
favorable aspect is travel. 

X is said to be generally unfavorable. 

Y is indicative of success, favors recovery 
in illness, and safety on water. 

Z is sometimes in marriage Tables, relates 
to control, and to secret missions. 



166 



XXXII. The Fourth Dimension 

J5T.HE PROBLEM of comprehending the 
ilL Fourth Dimension is no more difficult, 
^■^ nor essentially different from, the 
problem presented by an attempt to under- 
stand any subject outside our range of con- 
scious experience. We can only 
Recondite fully comprehend what we have 
Problems experienced ; yet we have a very 
fair perception of many things of 
which we are not directly cognizant, because 
we have experienced other things to which 
they are analogous. As an illustration, com- 
paratively few of the earth's inhabitants have 
ever circumnavigated it; yet they have a fair 
understanding of the paradox by which we 
may travel westward to reach an eastern 
port, and vice versa ; and the phenomenon by 
which a day is gained or lost enroute is made 
comprehensible to most of us by reason of 
shorter journeys in which we have had to set 
the hands of our watch an hour or so forward 
or back. And even if we have not had that 
experience, the law and method of the phenom- 
enon have been made clear to us by recourse 
to our maps and globes, and a little calcula- 
tion. We accept the evidence oh the testi- 
mony of reason. 

So it is with the Fourth Dimension. It 
presents no more alarming demands upon our 
167 



credulity than any other idea which 
Absolute we accept without actual personal 
Facts demonstration of its verity. Much 
of what is accepted as absolute fact 
has gained that appelation on less evidence, 
than can be given for the existence and na- 
ture of the Fourth Dimension. We speak very 
glibly of electricity, yet we know only the 
phenomena of its presence, not itself. A sim- 
ilar method of cognition must be employed to 
make the acquaintance of the Fourth Dimen- 
sion. 

For so long people have wished to impress 

others with the profundity of their thought by 

talking in a very wise manner, 

A but actually very foolishly, 

Mis- about the mysterious Fourth 

apprehension Dimension, that many students 
still hold the opinion that the 
Fourth Dimension is a very obscure and re- 
condite subject, which is wholly impractical, 
and of interest only to college professors and 
others who are supposed to revel in contriving 
problems they cannot solve. The Fourth Di- 
mension has proved a convenient alibi for 
much incomplete knowledge, and the specula- 
tion it has aroused has wasted much time, 
paper and ink, — doubly wasted, since not only 
have the explanations ( ?) been incomplete, 
but they have dealt with a subject which was 
considered even by its devotees, as merely a 
sharpener of wits, and of no material conse- 
quence. 

Unless the Fourth Dimension is a vital, 
168 



potent, practical factor in human life, it is a 
waste of time to attempt to 
A Question solve its mysteries, — if, indeed, 
of as many people doubt, it has 

Values any existence at all outside the 

thoughts of a few hare-brained 
people. But if it is a reality, if it has an im- 
portance in the solution of human problems, 
then it is very desirable that we know as much 
about it as possible. It is on this latter theory 
of values, that this consideration of the sub- 
ject, — necessarily very brief, — is presented. 

The only way the human mind can com- 
prehend the unknown or unexperienced, is by 
comparison with the known or ex- 
The perienced. Whether it be a new 
Unknown form of government, or a strange 
philosophy, or an improved mouse- 
trap, the same rule applies ; its unknown mys- 
teries must be connected, in thought at least, 
with what is already familiar or acceptable to 
us. Thus we gain our conception of the 
Fourth Dimension by reviewing our already 
possessed knowledge of the Three dimensions, 
and following in thought the logical path 
which an extension of that knowledge would 
trace. 

Conceive, if you can, a world of only One 
dimension, length. The nearest approach to 
this, in the Three-dimensional 
A world through which our con- 

One sciousness functions at present, 

Dimensional is a piece of string of intermin- 
World able length. Of course it has a 
169 



degree of width and thickness, but so com- 
paratively small in proportion that we can 
mentally, at least, disregard it. Suppose 
further that in the world we have imag- 
ined, intelligent, living, thinking entities exist. 
Such entities could have no conception of up 
and down or across, for their existence would 
be One of linear extent only. Their bodies 
would have only length, and they would exist 
side by side in their world like beads on a 
string, or links in a chain. Each entity would 
be bounded on both sides (in the only direction 
of which he would have any consciousness) 
by other entities. If his neighbors took a no- 
tion to move in One of the Two directions pos- 
sible to them, he would have, perforce, to move 
with them ; he could not go over, around, or 
under them. 

Now let us leave to its own devices for a 
time, this One-dimensional world, and investi- 
gate another world of vastly ex- 
A World tended possibilities, — a Two-di- 
of Two mensional world, comparable to 
Dimensions an immense plane surface, like 
One side of a piece of paper. 
Conceive it, too, to be peopled by intelligent 
beings. They would have the inestimable ad- 
vantage over their One-dimensional cousins, 
of being able to move around each other, and 
of thereby selecting their associates — with this 
possibility, however; that if One of these 
creatures, on mischief bent, could form a circle 
of itself, it might surround a fellow creature, 
170 



and make it a prisoner. The confined creature 
could have no idea of stepping over the 
boundary formed about it (or him) because a 
Two-dimensional consciousness could not con- 
ceive either of "stepping" or "over." Such 
expressions would be as meaningless as the 
"Fourth Dimension" to us. The Two-dimen- 
sional entity would "know" by the evidence 
of reason and experience, that there could be 
no third dimension, just as One-dimensional 
entities would "know" that a second dimension 
was the hallucination of an unbalanced mind 
(if balance applies to One dimension) and we, 
wonderfully intellectual creatures that we are, 
endowed with marvellous faculties, "know" 
that there cannot be a "Fourth Dimension." 

But again let us suppose, — that creatures 
of Two and Three dimensions could observe 

and affect the One and Two 

One and Two dimensional worlds, respec- 

Dimensional tively. The Two dimensional 

Miracles entity could easily cause the 

One-dimensional creature to 
appear and disappear from the string world, by 
merely doubling the "string" upon itself. In 
the Two-dimensional world a similar phenom- 
enon could be made to occur through the 
agency of a Three-dimensional being, who 
could cause appearances and disappearances 
in different parts of the plane by the simple 
device of folding it upon itself. 

Fortunately for the clarity of the author's 
text, there exists in our Three-dimensional 
171 



world, One thing of only Two- 
A Two dimensional proportions. It is 
Dimensional exactly like what we have rea- 
Oddity son to suppose a plane-entity 
would be like. Such an entity 
could have no color which would be visible to 
its associates, because all that could be ob- 
served of creatures in a plane would be out- 
line,— like the outline of a blot on a piece of 
paper. To view your neighbor, if you were 
Two-dimensional in expression, you would 
have to slide completely around him in your 
plane, and would know him by the shape thus 
described. Now think how tremendously you, 
a Three-dimensional creature (at present), 
could mystify plane-creatures ; and you could 
most easily do so by using the One Two-di- 
mensional form this world contains ; One 
which is inseoarable to vour Three-dimension- 
al existence, — a shadow ! By casting your 
Two-dimensional shadow onto the plane, you 
would have "created," miraculously, an entity 
which, so far as Two-dimensional conscious- 
ness could discern, would be absolutely real, 
actual, conscious, living, vital, substantial, and 
intelligent. You could cause it to change its 
shape, grow large or small, and appear and 
disappear at will. Or supposing that you were 
so related to the plane, by proximity, that you 
could thrust your body through it at right 
angles, — through the third dimension, in other 
words. The performance would be almost 
identical with bobbing- up through the plane- 
surface of a lake after a dive, with the excep- 
172 



tion that the movement would be continuous 
and even through the plane- First would 
come your head, a little circle gradually grow- 
ing larger on the plane. Your movement 
would cause to appear in the plane an entity 
whose size and shape constantly changed due 
to the varying proportions of your body, al- 
though a knowledge of your Three-dimension- 
al bod)* would be impossible to the plane- 
creatures. Even the Number of forms pro- 
duced by your body would vary as your arms, 
hands and fingers ascended through the plane. 
At last, as your toes emerged from the plane, 
the mysterious forms would disappear, leaving 
to the astonished Two-dimensional creatures 
no clue as to the law by which it was done. 

Furthermore, imagine that you could com- 
municate with the entities in a plane. From a 
Three-dimensional viewpoint you 
Diagnosis could look right through their 
bodies. If they were subject to ills, 
you could describe, as they might think "clair- 
voyantly," what the trouble was ; and their 
own subsequent examination would prove 
your accuracy- Surely you must be a God to 
possess such knowledge! 

By now you must have sensed the analogy 
toward which your thought is being directed. 
We have observed that a Three- 
Shadows dimensional entity casts a Two-di- 
and mensional shadow ; then would not 

Reality a Four-dimensional entity cast a 
Three-dimensional shadow? Like 
your own shadow in a Two-dimensional plane, 
173 



is it not reasonable to think that the Three- 
dimensional shadow would have every 
semblance of absolute reality to our 
Three-dimensional consciousness? In short, 
the shadow of a Three-or-more dimensional 
object, it seems logical to believe, would be- 
come a reality in the world of One less dimen- 
sion than its own. Likewise the reality of any 
world of specified dimensions is evidently only 
a shadow of what is "real" in the next higher 
w oriel. The reality of the Two-dimensional 
world having been discovered to be only a 
shadow in this world, may not our reality be 
but a shadow of what is real to the beings who 
live in Four dimensions? And so may not all 
dimensions be real only to consciousness? 
When conciousness shall have developed to a 
point of independence of all dimensions, and 
manifests as pure Spirit, may not all forms of 
space, and all space itself, prove to be illu- 
sions? These are some of the soul-stirring 
questions the Fourth Dimensional theory 
arouses. 

As to the questions it answers, these, too, 
are many, and satisfying. We are now enter- 
ing an age in which psychic phe- 
Answered nomena, so called, are attracting 
Queries tremendous attention. Yet despite 
the abundance of phenomena be- 
ing produced by the spiritualists, despite the 
numerous books of "communications" being 
published, despite the efforts of trie American 
Society for Psychical Research to classify the 
authentic data so abundantly in evidence, 
174 



there is yet to be offered a satisfying, common- 
sense explanation of the basic law by which 
modern miracles are produced. That they are 
produced in accordance with law, science ac- 
cepts ; and scientists are beginning to discov- 
er some of the ways in which the law acts ; 
but as to what the law is, they are at sea. 
"How," in this connection, is still an unex- 
plained word. The Fourth Dimensional idea 
defines this "how". As to where we go after 
death, the answer is that we "go" nowhere, 
but simply change the focus of our conscious- 
ness from Three dimensions to Four. Spirit 
knows no dimensions, and only uses these for 
expression through form. Each birth and 
death represent a cycle in One form of ex- 
pression. Knowing that the law of progress 
is imperious throughout nature, the logical 
thought is that death to this plane is birth 
upon a "higher" plane, — the higher refering 
specifically to dimensions of space. We do not 
necessarily leave this world, any more than a 
One-dimensional creature "leaves" his world, 
by the expansion of his consciousness from a 
string to a plane. He is still One-dimensional 
— plus ; and may still function in his old world, 
in at least a limited degree. But his habitat 
becomes the plane-world, and to express in the 
old world to which he has "died" he must 
again focus his consciousness in One dimen- 
sion. 

So with us Three-dimensional beings. 
Death brings no change except a change 
of focus, and an environment of infinite- 
175 



After ly enlarged possibilities. To mani- 
Death fest to our loved ones who mourn us 
as dead, we would have merely to 
change our focus, — cast our shadow, a Three- 
dimensional shadow of our newly-evolved 
Four-dimensional consciousness, into the 
world to which it appears as reality. We 
would have to know the law to do so, and our 
attempts, until knowledge of the law was very 
general and firmly established in our con- 
sciousness, might be very inadequate; but the 
knowledge of the mere existence of such a 
law, in a way that makes it comprehensible to 
us, is a wonderful inspiration to us plodders of 
earth; and our comprehension is a prophecy 
of demonstration. 

The Fourth dimensional world, then, is 
the astral world, which interpenetrates this m 
the same way that a cube can be said to in- 
clude infinite Numbers of plane surfaces, or 
squares, — which represent, incidentally, in 
Two dimensions, what a cube does in Three. 

The possibilities of original thought upon 
this subject are infinite. The idea is compara- 
tively new to this age of civil- 
Enlarging ization. It is in its infancv. but 
Our Cosmic it will grow, and even the 
Vocabulary meagre outline of the idea pres- 
ented here, fragmentary as it is, 
largely due to limited space for expression, 
will be sufficient, it is hoped, to enable the 
student to grow with the idea, to keep pace, — 
or even take a step in advance — of world pro- 
gress, and add a few more "words" to his vo- 
cabulary in the Universal Language. 



XXXIII. Mystic Numbers 

^^J HILE this book is devoted chiefly to the 
111 consideration of the digitary Numbers 
^^ (as being the basis for a consideration 
of all other Numbers) certain of the higher 
Numbers (quantitatively) seem to 
"Higher" have a significance peculiar to 
Numbers themselves and not directly de- 
rived from their digitary compo- 
nents- It can be readily seen why 100 and 
1000 would symbolize an indefinite period of 
time required for the accomplishment of some 
particular task, since these are the cyclic Num- 
bers ; but the peculiar associations of ideas 
with the Numbers 666 and 888, for example, 
cannot be so lightly disposed of, and involve 
an elaborate system of what might well be 
termed "mysteries." 

666 and 888 are Two of a series of Num- 
bers representing different states of conscious- 
ness in the individual, and closely 
Mystic allied with Biblical teachings (par- 
Numbers ticularly as put forth in the Book 
of Revelation) but also taught in 
the Greek Mysteries of Initiation, and very 
probably in most secret orders of a spiritual 
nature as well. 

Since the students this book is likely to 
reach, are most familiar with the Christian 
Bible, these Numbers, already re- 
Basis of ferrcd to in the foregoing Chapters, 
Study will be more thoroughlv" treated of 
177 



here in the light of the allusions and 
veiled references to them in the Last Book 
of the New Testament. In arriving at the 
meaning of the original Greek and Hebrew 
text, and to a considerable extent in interpret- 
ing the symbolical "characters" of this drama 
of Numbers, the writer is indebted to James 
Morgan Pryse, whose elaborate and exhaustive 
volume, "The Restored New Testament" has 
been very helpful. 

There will be discovered in Revelation 
(xii-xiii) the description of Four symbolical 
Beasts: a Lamb, identified as 
The Beast Jesus (Iesous) who was to lead 
In the 144,000 into salvation ; a 

Revelation Beast resembling a leopard, hav- 
ing the feet of a bear and the 
mouth of a lion, and owing his power to the 
Dragon ; the red Dragon with Seven heads and 
Ten horns, his tail drawing after it a third 
of the stars of heaven, 'the Devil' and the 
'Adversary,' the ancient (evil) serpent, who 
leads the whole earth astray; and a Beast with 
two horns like a lamb, but speaking like a 
Dragon. He causes the earth to worship the 
first wild Beast, and works "great miracles, 
even to make fire come down to earth." 

"Here is wisdom. Let him that hath 
understanding count the Number of the 
beast, for it is the Number of a man, and 
his Number is Six hundred Three score 
and Six." 

The word translated understanding is 
"Nous," the familiar term in Greek philosophy 
178 



for the higher mind. This natur- 
The Beasts ally suggests the Beast as being 
In Man the lower mind, called the Phren 
(he phren). Numbers in Greek 
are expressed by letters instead of figures 
such as we use, and setting down the numeric- 
al equivalents for he phren, the result is 666. 
The first Beast (resembling a Leopard) is 
quite evidently referred to by this Xumber. 
The Four beasts correspond perfectly with 
Four divisions of the human body, generally 
recognized, and by reference to the Bible text 
with this idea in mind, the connection is made 
startlingly plain. 

The Four divisions are, briefly; the Head, 
the Higher Mind, the Xous or Iesous (some- 
times referred to as heaven, the 
Four Parts seat of man's highest intelligence 
of the Body and directive power, — the higher 
or impersonal mind) ; the Heart, 
the Lower or Phrenic Mind (the emotional 
center of the body, in which intelligence is in- 
fluenced by the personal element) ; the Navel 
(or Bowels), Desire, Epithumia, (the seat of 
desire and sensation) ; and the Genitals, Sens- 
uality, Akrasia (the generative center). 

Since One of the beasts corresponds to 
One of these divisions, and is given as the 
"key to wisdom" by the Revel- 
Comparison ator. it is not straining common 
sense to relate the other Three 
beasts to the other divisions, and when they 
are compared there is found abundant corro- 
boration for the idea. 

179 



Iesous, (the Higher Mind) in Greek enu- 
meration becomes 888. The "fiery red Drag- 
on," from its description, is 
The Numbers quite evidently "Desire," and 

of the works out to the Number 555. 

Beasts The fourth beast, leading the 

whole world astray, is even 
more evidently Sensuality. He is described as 
having power "to bring fire down to earth." 
Earth is the lower part of the body, — the gen- 
erative center; the vital, spiritual essence of 
the body, (the Messiah) has often been de- 
scribed as a fire, and in the great majority of 
people is truly brought down to earth. It has 
the power to work miracles; which occultists 
have sometimes misused to produce miracles- 
Christ taught the spiritual use of this power; 
the Beast would have it used, carnally. "Akra- 
shia," Sensuality, works out 333. 

From the above the following incomplete 
Table is directly obtained. It indicates un- 
mistakably the purpose and in- 
Meaning of tent of the Revelator in teach- 
the Diagram ing the spiritual growth of the 
individual. Following One 
Number to the next above is really tracing the 
"level of consciousness" in man, as he grad- 
ually evolves an increasingly spiritual concept 
of life. It is a wonderful thing to grasp the 
thought that there are correspondences on all 
planes of being. Our mental and spiritual 
growth is paralleled by a change in bodily 
forces, — or, more particularly, — in their use. 
180 



Head 888 Iesous, the Higher I. "The Lamb" 

Mind, 

Heart 666 He Phren, the II. "The Beast" 
Lower Mind, 

Navel 555 Epithumia, Desire, III. "The Red 

Dragon" 

Genitals 333 Akrasia, Sensuality IV. "The 

or Akolasia, Adversary" 

Licentiousness 



It will be seen that in the numerical pro- 
gression from 333 to 888 there are two missing 
numbers, 444 and 777, and above 
The Good 888, we might add 999 and 1000. 
Serpent 333 has been called the evil ser- 
pent, and would suggest a "good" 
serpent. This would correspond to the wise 
use of generation (instead of its mis-use) and 
would lead to regeneration. This regenerat- 
ing process, by which the desires are spiritual- 
ized, is a gradual one, and has been referred to 
mystically as the "coil of the serpent." The 
course of the electric or vital principle in the 
body, if not destroyed by the Adversary, is 
that of a spiral, or coil, like part of a figure 8. 
It is described by the Greek word speirema, 
whose value is 444. When the lower mind 
of emotion and a personal viewpoint of life is 
displaced by the larger concept 
The Cross of the higher mind, which sees life 
in the universal, impersonal 
181 






Christ-sense, the "level-qf consciousness" in 
*% body ^carrying out the idea\of correspondence) 
J *• actuary "crosses" from theNuj)£erjpart of the 
% / trunk' to the head, at "the place~of the skull'" 
(Golgotha in the Bible actually means this). 
Thus it is crucified or "cross-i-fied" that the 
world of flesh might be redeemed or renewed 
by spirit, or the spiritual force. The Greek 
w/ord Stauros, meaning "cross" and with par- 
ticular reference to the Cross of Christ, fills our 
requirements and numbers 777. 
f The action of the spiritual force upon the 
prain is like that of electricity (perhaps it is 
**."• electricity) and greatly increases 

/jThe Light its powers. It radiates in Three 
:\r of the directions from the base of the 

,. "j£ ' World brain, forming a cross. It, so to 

>;;, speak, floods the brain with 

plight, or illumines it. ("I am the light of the 
i world"). Such a development ("the raising 
of the serpent in the wilderness") gives the 
individual true psychic perception, as con- 
trasted to the misuse of the same power on 
the sensual plane, and results in the highest 
powers, so it is declared, that man can attain 
in the body. It is described by the Greek 
word episteme, whose numerical equivalent is 
999, and means "The Intuitively Wise." Truly 
he who thus achieves dominion over "the 
beasts" and "every living thing" is a con- 
queror, what the Greeks would describe by 
|';J. *% ho nikon, — and this expression adds 1000. So 
|/; jA'l the wonderful drama of the Revelation is ex- 
Nk J»*'-' pressed; the sublime epic of man's victory 
W fW* '. 182 



• ■■* m 






over self, \the never-ending symphony of at- 
tainment. \ ' 

Herewith is presented the complete table or 
chart, (somewhat after that presented by 
Pryse and otli££s,— for the truth is One, and as 
men grow in understanding of it, their conclu- 
sions or presentations grow increasingly 
alike). The present writer has changed some 
terms for readier i\nderstanding, has added to 
the fullness of the\theme, and endeavored to 
simplify its forms al much as might be: 



4* 



Head 

(Spirituality) 



1000 
999 

888 



Ho '-Nikon, "The Conqueror" 
Epis\emon, Intuitively Wise, 

the\True Seer 
Iesou% the Higher Mind, the 

Impersonal Sonsciousness 

I. TI&E LAMB 



777 Stauros, the Cross 



,%< 



% 



Heart 

(Emotion) 


666 


Navel 

(Sensation) 


555 


Genitals 
(Generation) 


444 
333 



He Phren,.\he Lower Mind, the 
Personal Consciousness 

II. THE'&EAST 

A . 
Epithumia, Desire, Sense Con- 
sciousness \ \ 

III. THE RRp DRAGON 

*4 v 

. ;\ 
Speirema, the Serpent Coil 
Akrasia, the False', Seer, Carnal * 
Consciousness $ .-, 

IV. THE ADVERSARY 



183 



■V- 



B i 



*&> 






XXXIV. Color Analogies 

/^" OLORS were One of the first means of 
1| expressing religious ideas and of trans- 
^*^ mitting thought and preserving mem- 
ory. In the primitive religions of Mexico and 
Egypt colors were used to express definite 
religious ideas until, with the grad- 
Religion ual substitution of the symbol for 
Color in the thing it represented, the religi- 
ous meaning was lost and color 
combination became an art of pleasing the 
sense of sight. The spiritual meaning of col- 
ors was subordinated to the material or ob- 
jective appeal of the eye. Archaeologists, in 
unearthing very ancient Indian and Egyptian 
painting's, remarked upon the total absence of 
tints, and the use of only solid colors, little 
guessing that the hidden spiritual significance 
was of far greater concern to the painter than 
the accident of whether the use of clear colors 
formed a pleasing visual combination. 

At first color was used to express only 
spiritual ideas ; regardless of physical appeal 
it spoke the same clear language 
The to all. Then the painters sought 

Evolution to veil the spiritual message by 
of Painting compromising and appealing to 
the eye as well, and with the de- 
generation of religion, color symbolism fell in- 
to disuse in relation to it and became a device 
184 



of heraldry. Semblances of the symbolism 
were carried out on the coats of arms of the 
nobility; but finally even this use became 
legendary and the application of color became 
a material art whose spiritual possibilities 
were known only to the few. 

Legend and Folk-Lore have attributed to 
the several colors certain definite influences 
which the layman must either 
Legend and accept or reject as his reason 
Folk-Lore and intuition prompt him, for 
without the hidden key to this 
mystery which the Science of Numbers gives, 
there is no very definite way of verifying the 
truth of such statements. They deal with spir- 
itual qualities which are not always easily de- 
tected objectively, although sufficient proof of 
their accuracy has accumulated to maintain 
their association throughout the ages ; and the 
discovery of an inter-relationship between the 
"octaves of vibration" and thought is confirm- 
ing: these old beliefs. 

Every Color has a Two-fold spiritual 
meaning: a good and an evil. In its favor- 
able aspect red, for instance, is the 
Dual symbol of physical life, strength, vig- 
Meaning or, courage, victory. It is the em- 
blem of bravery as used in our na- 
tional flag. There is nothing more conducive 
to awakening the feeling of good will, fratern- 
ity and good fellowship than to sit about a 
great fireplace from which the red embers of 
the fire cast their warming light over the 
assembled company. Such a lisrht is referred 
185 



to as a "rosy" light, and rose is the spiritual 
aspect of the color red. Crimson might be 
called its physical expression as it pulses 
through the veins of all humanity. It was the 
rose-color that Christ is depicted as having 
worn during his ministry, symbolizing the 
great impersonal, spiritual love he felt for all 
life. 

' Red vibrates the lowest in the scale of 

colors and is comparable to the tonic in the 

musical scale. Rose is its eighth 

The or octave note, the same principle 

Seven-fold evolved upon a higher plane. The 

Path Seven colors of the spectrum com- 

pare with the Seven great relig- 
ions, the Seven planets, the Seven days of the 
week, the days of creation, the Seven initia- 
tions, the virtues and vices, the candlesticks, 
stars, churches, seals, angels, and trumpets of 
Revelation, the Seven principles in man, and 
the Seven Hermetic principles of Mentalism. 
Alan apparently comes under the influence of 
each of these colors at some period in his life, 
and exteriorally this fact is shown in birth and 
death. The tiny new born babe is a living 
mass of red, and when the Seven-fold path of 
life has been traveled and Death approaches, 
he places a violet cast over the silent form in 
token that the journey has been completed. 

The negative, destructive, evil aspect of 

red has gained more prominence in human 

thought than has the desirable side, 

Negative and this negative expression is seen 

Red in its effect upon certain animals 

186 



and birds, such as the bull and the tur- 
key g-obler. When persons are angry their 
faces flush and they "see red" or "see blood." 
Destructively red is the symbol of unrest, vio- 
lent emotion, discontent, destruction (as when 
property is razed by fire) ; and the factions of 
unrest in modern civilization have adopted the 
red flag. On the other hand is the Red Cross, 
— the symbol of Mercy and Brotherhood. 

Orange is the symbol of Whole-ness, form- 
ed by the blending of red (life) and yellow 
(wisdom). It augurs well for pros- 
Orange perity, self-control, and soundness. 
Moderation should be its motto. 
Orange possesses a strong healing force ; it 
strengthens the powers of elimination (many 
medicines used for this purpose are orange in 
their hue). In its negative sense it develops 
the type of person who is morbid on the sub- 
ject of health; extreme physical culturists, the 
food faddists, the professional athlete, the ma- 
nia of hypochondriasis. 

Yellow is the symbol of wisdom, knowl- 
edge, illumination, aspiration, justice. It is the 

priceless gold referred to in the Bible, 
Yellow the honey which is so often referred 

to. It teaches the lesson that wisdom 
is only truly such when it is acquired and 
used in Righteousness ; it is gained with effort, 
just as the precious yellow-gold metal is ex- 
tracted from the great quantities of base metal 
and ore. It must be of such purity as to bear 
unflinchingly the bright yellow sunlight of 
Righteousness or right use. 
187 



We read in the old proverb "A little 
knowledge is a dangerous thing." A lamp in 
which the golden oil burns low 
The Foolish is an unsafe guide. The Foolish 
Virgins Virgins had but a little of this 

oil of wisdom in their lamps. A 
shallow, foolish person parades the little wis- 
dom he has until it is reduced to the plane of 
the ridiculous. The wise let their light so shine 
as to proclaim itself; true wisdom needs no ad- 
vertisement. "Silence is golden/' 

Sometimes a little wisdom is the fore-run- 
ner of jealousy, — that terrible, destructive 
aspect of yellow. Sometimes, too, 
Negative it manifests in deceit. Judas has 
Yellow been portrayed by the painters of 
old as wearing a robe of dingy yel- 
low — wisdom tinged with the blackness of de- 
ceit. 

Green is the color of energy and rest. The 
ability truly to. rest implies the strength really 
to be active. Green is the color of in- 
Green dividuality, of fruitfulness, of renewal 
and supply. If you are depleted 
stretch out at full length upon the greensward 
and let the bountiful supply of nature's pre- 
dominant color renew you. Green is likewise 
a symbol of prosperity in the sense of a never- 
failing supply ; it will not admit of extravagant 
wastefulness or of idleness (recall the fable 
of the grasshoppers and the ants), but always 
maintains a sufficiency when that sufficiency 
is earned. It teaches that "what you give, you 
have ; what vou keep, you lose." Plants re- 
188 



main green so long as they radiate their beauty 
in the sunlight ; shut them up in a closed room, 
attempt to narrow their sphere of usefulness, 
and their bright greenness leaves them and 
they are robbed of color. Green is the color 
of reciprocity, hope, and youth. We speak of 
a green sapling, and of a green old age. When 
the Psalmist rested in green pastures he said, 
"Thou restoreth my soul." 

Negative green symbolizes avarice, jeal- 
ousy and envy. "Turned green with envy" is 
an expression giving voice to this 
Negative esoteric truth. Artists depict misers 
Green in a green light, their features over- 
cast with a cold blue-green hue. 
The theatre resorts to the same device, "to get 
its message across" by means of color. 

Blue is the symbol of truth and purity and 
gentleness ; of reality, faith, innocence, beauty. 
The Virgin is depicted in a light blue 
Blue robe (gentleness). The name Mary is 
from a root word Mar-e, meaning 
water, — the symbol of purity. We speak of 
people being "true blue-" Blue garments sel- 
dom fade and blue is so dependable a color 
that dyers use it as the basis of their colors 
whenever possible. 

Blue, like truth, is cold unless warmed by 

the touch of the rose-color of life. It can be 

cruel and keen and sharp of itself — 

Negative like cold blue steel; a rather repel- 

Blue lant attribute. Truth should be 

spoken only in love if One would 

manifest its positive, constructive side. Rooms 

189 



decorated all in blue, unless the blue is tinged 
with the warm yellow of wisdom or the rose- 
light of love, are cold and unpleasant. A bright 
sunny room tinted in blue is attractive be- 
cause truth is then made cheery by the sun- 
light of wisdom and mercy. 

Purple is the color of power. We speak 
of "royal purple". Men of great ungoverned 

power actually become purple in the 
Purple face. Veins enlarged and filled with 

impure blood, stand out upon their 
features. To be desirable, might must be 
tinged with humility. The really great man 
is the humble man. Crude, glaring purple, 
composed of the crimson of physical love, and 
the cold, cruel blue of truth, manifests a color 
which symbolizes the passions, — a dangerous, 
ominous color. It must combine the higher 
development of both red and blue to be help- 
ful. Then it is truly royal and the fit habili- 
ment of kings, kings who have dominion over 
the most unruly of kingdoms, — self. 

When this refinement takes place purple 
begins to merge into violet; the beautiful blend- 
ing of light-blue (gentleness) and rose- 
Violet color (love). Then it becomes the 
color of God's messengers, who are the 
interpreters of His word, the friends and elder 
brothers of humanity ; a color of the meek and 
lowly, and such the truly consecrated are. 

Finally when life's lessons have been 
learned, when the Seven-fold path of attain- 
190 



ment has been travelled, all of the 
The Light colors merge back into the unity 
of the of pure crystalline white. Such 
World was the color of the robe in which 
Christ appeared after the resur- 
rection. The red tinge of physical life was 
gone and the unmixed whiteness of spiritual 
understanding and At-one-ment had been at- 
tained. The white light is made up of all the 
colors. It is the light of the world ; such was 
the Christ the Son (Sun) of God. The purity 
of the Christ and the whiteness of sunlight 
symbolize One thing. We speak of crystalline 
qualities and we well know that they are 
Christ-like. ''As spiritualists gaze into the 
crystal in order to read the future so may we as 
spiritual beings gaze at Christ in whom is re- 
vealed the future of our being, the ultimate 
perfection of the Sons of God." 

The Ark: of the Covenant is but a variation 

of the rainbow promise which was the Arc ot 

the Covenant. As the Seven colors 

The Ark of the rainbow formed such an arc 

of the in the exterior world of the heav- 

Covenant ens, so in the heaven within us 

they find similar expression and 

have a correspondence in the Seven principles. 

Christ, the perfect type-man, fulfilled the 

promise of the arc, reflecting these principles, 

attributes, or colors within his spiritual nature, 

thus completing the Arc (an incomplete part 

of the circle of Being) by forming a circle 

which is the union of the exterior world and 

the interior world. He called the "Son," — 

191 



cognate with "Sun" whose light contains Sev- 
en Colors, another hint at the true nature of 
His mission on earth, — to arouse mankind to a 
consciousness of their Godhood or Divine One- 
ness. He said, "I AM the light of the world," 
"Ye are the light of the world ;" but few have 
ever guessed that He meant an inner light, cor- 
responding to the sunlight outside. 

The story of the Covenant in Genesis 
means much to him who knows that the Sev- 
en colors comibined as in the Rain- 
The bow, are a symbol- of regeneration, 
Rainbow of spiritual rebirth or resurrection. 
And since the rainbow is but white 
light separated we can understand why Christ, 
after his Resurrection or reunion with God, 
is depicted as wearing snoAvy white. 

In Mythology, Iris, the messenger of the 
gods, whose symbol was a rainbow, was mere- 
ly another beautiful device of prt- 
Mythology senting the truth of man's re- 
birth in spirit. In Egypt, the 
goddess Isis is always represented in a robe in 
which all the colors are blended, symbolizing 
her possession of all attributes. Isis means 
light, and she was the Goddess of Nature- 
Osiris, represented as wearing a white head- 
dress, is another expression of the symbolism 
of color ; the difference between the signific- 
ance of the rainbow and white being that the 
latter represents spiritual understanding — the 
inner attribute, — while white separated into 
its component colors symbolizes God in Na- 
ture, the outer manifestation. 
192 



References to the symbolism of white as 
well as to other colors are very numerous in 
the Bible ; but like all things, un- 
Color in less our attention is called to it, 
Literature we are not likely to observe it. 
The Bible was written by men 
skilled in the occult sciences, students of 
Astrology, the Science of Numbers and Sym- 
bolism. When their writings are interpreted 
literally much of the wonderful beauty they 
contain is los't, just as we can see no beauty 
or religion in the sacrificial rites of the Egyp- 
tians, because we see the expression only and 
not t 1 e spirit. Jehovah ordered Aaron not to 
eiite. tiie s, 'uary until he had clothed him- 
self in white linen, which is to say, — "not un- 
til he had developed spiritual understanding." 
The Magi of the East always wore white. In 
many countries where people recognize and 
reverence symbolism more than we, white 
cows and white elephants are considered 
sacred. This is notable in India and some 
parts of China. In Persia the white horse was 
considered sacred and was consulted as an 
oracle in crises. The reverence was due to 
the original wonderful meaning of the color 
white. The present veneration of these ani- 
mals has retrograded into mere idolatry and 
worship ; and probably the worshippers no 
long-er know the hidden reason why this cus- 
tom of veneration has come down to them. 

Mythology always represents the gods 
who are beneficient as being drawn by 
white horses ; those of evil intent by 
193 



White and black. The Science of Numbers 
Black tells us that the objective mean- 
ing of black and white are the 
same, which again reminds us of the Law of 
Opposites. In the Language of Symbolism 
each color is interpreted as good or evil by its 
combination with other colors- The spiritual 
influence of white was recognized by Pytha- 
goras and he even insisted on the hymns being 
sung in the temples by white-robed choristers. 
White has always been associated with spirit- 
ual understanding, regeneration, illumination, 
and the conference of blessings and favors. 
White swans are often bearers of gifts in 
Mythology. Wagner has Parsifal drawn by 
white swans in his opera of that name. Black 
swans are, of course, the omen of evil. An- 
other very striking clue to the meaning of 
white has survived even in our time. Observe, 
for instance, the relation of the word "white" 
and "wit." Wit is now narrowed in its mean- 
ing, but still bears some resemblance to its 
older significance, which was understanding or 
comprehension. In the German the present 
tense of the verb "to know," — "wissen," — is the 
same as the word meaning white ; thus "ich 
weiss" meaning "I know" and "weiss," — 
"white." 

This Lesson would be incomplete without 

just passing reference to the very striking 

analogy observed in the Incorporat- 

The ed Seal of The Harmonial Institute 

Institute For Re-Education. The prominence 

Seal in its arrangement is a Triangle, 



7)oint upward, whose sides are inscribed 
LOVE, WISDOM, and TRUTH. The 
Colors which correspond to these attributes 
are Red, Yellow and Blue, — the Three primary 
colors from which all Seven in the spectrum 
are evolved. It will be of interest to the stu- 
dent to know that when the Seal was designed 
this color analogy was not observed and the 
striking manner in which the arrangement is 
seen to correspond with various forms of sym- 
bolism is a suggestion of the high inspiration 
which is back of The Harmonial Philosophy. 

I think today is sparkling red, 
The vital, living, manifest; 
And yesterday, it might be said. 
Is yellow, wisdom guiding best. 
For hope and love, tomorrow's blue ; 
In all are blended truth and light. 
As in the colors, running through. 
We see the One. the perfect white. 

— Tohn Willis Riner. 



195 



NUMERICAL CORRESPONDENCES 



1. 


Gems 

Aquamarine 
Turquoise 


1. 


Colors 

Flame 

Lilac 

Crimson 


1. 


Flowers 

Lilac 


2. 


(See 11) 


2. 


Gold 


2. 


(See 11) 


3. 


Amethyst 
Ruby 
Amber 
Sardonyx 


3. 


Gold-flame 

Slate 

Rose-red 




Rose 

Orchid 

Pansy 

Forget-me-not 

Mignonette 


4. 


Emerald 

Moonstone 

Bloodstone 


4. 


Blue 
Green 

Terra Cotta 
Indigo 


4. 


Columbine 

Fuchsia 

Goldenrod 


5. 


Coral 


5. 


Pink 


5. 


Sweet Peas 

Primrose 

Carnation 


6. 

7. 
8. 


Diamond 

Topaz 

Jasper 

Onyx 

Agate 

Opal 
Pearl 


6. 

7. 
8. 


Orange 

Heliotrope 

Scarlet 

Steel 

Purple 

Bricks 

Canary 

Tan 

Bronze 


6. 

7. 
8. 


Heliotrope 

Tuberose 

Chrysanthemum 

Hyacinth 

Geranium 

Poppy 

Jonquil 

Rhododendron 


9. 


Malachite 


9. 


Red 

Brown 
Lavender 


9. 


Aster 


10. 


(See 1) 


'10. 


(See 1) 


10. 


(See 1) 


11. 


Sapphire 

Garnet 

Jade 


11. 


White 

. Yellow 

Violet 

Black 


11. 


Violet 


22. 


(See 4) 


22. 


Cream 
196 


22. 


Daisy 



Have You Read These? 

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This is one of Mr. Wilson's earlier essays, always 
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Any four of the above will be mailed for One 
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